Vaniquotes - User contributions [en]

Transcendental loving service of the Lord begins

2018-06-25T18:28:57Z

LindaDo:

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.7.10" link_text="SB 1.7.10, Purport">
<div class="heading">When unalloyed practice of sādhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation</div>

<div class="text">'''[[Vanisource:SB 1.7.10|SB 1.7.10, Purport]]:''' Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sādhana-bhakti. When unalloyed practice of sādhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation.</div>
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Trained in the transcendental service of the Lord

2018-06-25T18:28:28Z

LindaDo:

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.6.23" link_text="SB 1.6.23, Purport">
<div class="heading">The neophyte devotee has no ability to approach the Absolute Personality of Godhead by the strength of his present imperfect material senses, and therefore under the direction of the spiritual master he is trained in transcendental service of the Lord.</div>

<div class="text">'''[[Vanisource:SB 1.6.23|SB 1.6.23, Purport]]:''' Serving the Absolute Truth means rendering service unto the Absolute Personality of Godhead under the direction of the bona fide spiritual master, who is a transparent via medium between the Lord and the neophyte devotee. The neophyte devotee has no ability to approach the Absolute Personality of Godhead by the strength of his present imperfect material senses, and therefore under the direction of the spiritual master he is trained in transcendental service of the Lord. And by such training, even for some days, the neophyte devotee gets intelligence in such transcendental service, which leads him ultimately to get free from perpetual inhabitation in the material worlds and to be promoted to the transcendental world to become one of the liberated associates of the Lord in the kingdom of God.</div>
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<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

<div class="quote" book="SB" link="SB 3.6.3" link_text="SB 3.6.3, Purport">
<div class="heading">When the living entity's desires are trained in the transcendental service of the Lord, his life becomes perfect, and he is promoted to the spiritual sky to enjoy eternal awakened life.</div>

<div class="text">'''[[Vanisource:SB 3.6.3|SB 3.6.3, Purport]]:''' The unconscious sleeping stage of the living entity just after the partial or total dissolution of the creation is wrongly accepted as the final stage of life by some less intelligent philosophers. After the dissolution of the partial material body, a living entity remains unconscious for only a few months, and after the total dissolution of the material creation, he remains unconscious for many millions of years. But when the creation is again revived, he is awakened to his work by the Lord. The living entity is eternal, and the wakeful state of his consciousness, manifested by activities, is his natural condition of life. He cannot stop acting while awake, and thus he acts according to his diverse desires. When his desires are trained in the transcendental service of the Lord, his life becomes perfect, and he is promoted to the spiritual sky to enjoy eternal awakened life.</div>
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Serve the Lord in transcendental loving service

2018-06-25T17:43:31Z

LindaDo:

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

<div class="quote" book="SB" link="SB 3.6.35" link_text="SB 3.6.35, Purport">
<div class="heading">The best path is to become a cool-headed, submissive devotee of the Lord, try to hear about the Lord from the bona fide spiritual master, and thus serve the Lord in transcendental loving service, as suggested in the previous verse</div>

<div class="text">'''[[Vanisource:SB 3.6.35|SB 3.6.35, Purport]]:''' Bhagavad-gītā was specifically spoken to Arjuna, and the viśva-rūpa was exhibited before him at his request. He was awarded the specific eyes to see this viśva-rūpa, yet although he was able to see the Lord's innumerable hands and mouths, he was unable to see Him completely. Since Arjuna was unable to estimate the length and breadth of the potency of the Lord, who else would be able to do so? One may only indulge in miscalculation like the frog-philosopher. The frog-philosopher wanted to estimate the length and breadth of the Pacific Ocean by his experience of a well three cubic feet large, and thus he began to puff himself up to become as big as the Pacific Ocean, but at last he burst and died by this process. This story is applicable to the mental philosophers who, under the illusion of the Lord's external energy, indulge in estimating the length and breadth of the Supreme Lord. The best path is to become a cool-headed, submissive devotee of the Lord, try to hear about the Lord from the bona fide spiritual master, and thus serve the Lord in transcendental loving service, as suggested in the previous verse.</div>
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<div class="quote" book="SB" link="SB 3.9.38" link_text="SB 3.9.38, Purport">
<div class="heading">When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation</div>

<div class="text">'''[[Vanisource:SB 3.9.38|SB 3.9.38, Purport]]:''' When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one's sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered.</div>
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Not able to satisfy the Lord by transcendental loving service

2018-06-25T17:34:02Z

LindaDo:

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB354_0" class="quote" parent="SB_Canto_3" book="SB" index="147" link="SB 3.5.4" link_text="SB 3.5.4">
<div class="heading">The jñānīs, yogīs and karmīs cannot expect this direct cooperation of the Lord. They are not able to satisfy the Lord by transcendental loving service, nor do they believe in such service to the Lord.
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<span class="link">[[Vanisource:SB 3.5.4|SB 3.5.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The jñānīs, yogīs and karmīs cannot expect this direct cooperation of the Lord. They are not able to satisfy the Lord by transcendental loving service, nor do they believe in such service to the Lord. The bhakti process, as performed under the regulative principles of vaidhī-bhakti, or devotional service following the prescribed rules and regulations, is defined by the revealed scriptures and confirmed by great ācāryas. This practice can help the neophyte devotee to rise to the stage of rāga-bhakti, in which the Lord responds from within as the caitya-guru, or the spiritual master as Superconsciousness. All transcendentalists other than devotees make no distinction between the individual soul and the Supersoul because they miscalculate the Superconsciousness and the individual consciousness to be one and the same. Such miscalculation by the nondevotees makes them unfit to receive any direction from within, and therefore they are bereft of the direct cooperation of the Lord. After many, many births, when such a nondualist comes to sense that the Lord is worshipable and that the devotee is simultaneously one with and different from the Lord, then only can he surrender unto the Lord, Vāsudeva.</p>
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Attained the Lord's transcendental loving service

2018-06-25T06:43:24Z

LindaDo:

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_5" text="SB Canto 5"><h3>SB Canto 5</h3></div>

'''For the devotees, liberation [mukti] is very unimportant because, having attained the Lord's transcendental loving service, they have attained everything desirable and have transcended all material desires'''

<div class="quote" book="SB" link="SB 5.6.17" link_text="SB 5.6.17, Translation">
<div class="text">'''[[Vanisource:SB 5.6.17|SB 5.6.17, Translation]]: Devotees always bathe themselves in devotional service in order to be relieved from the various tribulations of material existence. By doing this, the devotees enjoy supreme bliss, and liberation personified comes to serve them. Nonetheless, they do not accept that service, even if it is offered by the Supreme Personality of Godhead Himself. For the devotees, liberation [mukti] is very unimportant because, having attained the Lord's transcendental loving service, they have attained everything desirable and have transcended all material desires.'''</div>
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Transcendental loving service of the Lord (SB)

2018-06-25T06:28:40Z

LindaDo:

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Srimad-Bhagavatam" text="SB Preface and Introduction"><h3>SB Preface and Introduction</h3>
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<div id="SBIntroduction_0" class="quote" parent="SB_Preface_and_Introduction" book="SB" index="1" link="SB Introduction" link_text="SB Introduction">
<span class="link">[[Vanisource:SB Introduction|SB Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When He met Śrī Rāmānanda Rāya on the bank of the Godāvarī, the varṇāśrama-dharma followed by the Hindus was mentioned by the Lord. Śrīla Rāmānanda Rāya said that by following the principles of varṇāśrama-dharma, the system of four castes and four orders of human life, everyone could realize Transcendence. In the opinion of the Lord, the system of varṇāśrama-dharma is superficial only, and it has very little to do with the highest realization of spiritual values. The highest perfection of life is to get detached from the material attachment and proportionately realize the transcendental loving service of the Lord. The Personality of Godhead recognizes a living being who is progressing in that line. Devotional service, therefore, is the culmination of the culture of all knowledge. When Śrī Kṛṣṇa, the Supreme Personality of Godhead, appeared for the deliverance of all fallen souls, He advised the deliverance of all living entities as follows.</p>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB126_0" class="quote" parent="SB_Canto_1" book="SB" index="29" link="SB 1.2.6" link_text="SB 1.2.6">
<span class="link">[[Vanisource:SB 1.2.6|SB 1.2.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">We have purposely denoted dharma as occupation because the root meaning of the word dharma is "that which sustains one's existence." A living being's sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord Kṛṣṇa. Kṛṣṇa is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and Kṛṣṇa is the eternal attraction for all of them. Kṛṣṇa is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.</p>
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<div id="SB1215_1" class="quote" parent="SB_Canto_1" book="SB" index="38" link="SB 1.2.15" link_text="SB 1.2.15">
<span class="link">[[Vanisource:SB 1.2.15|SB 1.2.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Liberation from material bondage is, therefore, a by-product of devotional service. Attainment of spiritual knowledge is not sufficient to insure liberation. Such knowledge must be overcoated with devotional service so that ultimately the devotional service alone predominates. Then liberation is made possible. Even the reactionary work of the fruitive workers can lead one to liberation when it is overcoated with devotional service. Karma overcoated with devotional service is called karma-yoga. Similarly, empirical knowledge overcoated with devotional service is called jñāna-yoga. But pure bhakti-yoga is independent of such karma and jñāna because it alone can not only endow one with liberation from conditional life but also award one the transcendental loving service of the Lord.</p>
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<div id="SB1218_2" class="quote" parent="SB_Canto_1" book="SB" index="41" link="SB 1.2.18" link_text="SB 1.2.18">
<span class="link">[[Vanisource:SB 1.2.18|SB 1.2.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The maidservant was engaged in the menial service of the sages, and thus he also came into contact with them. And simply by associating with them and accepting the remnants of foodstuff left by the sages, the son of the maidservant got the chance to become the great devotee and personality Śrīla Nāradadeva. These are the miraculous effects of the association of Bhāgavatas. And to understand these effects practically, it should be noted that by such sincere association of the Bhāgavatas one is sure to receive transcendental knowledge very easily, with the result that he becomes fixed in the devotional service of the Lord. The more progress is made in devotional service under the guidance of the Bhāgavatas, the more one becomes fixed in the transcendental loving service of the Lord. The messages of the book Bhāgavata, therefore, have to be received from the devotee Bhāgavata, and the combination of these two Bhāgavatas will help the neophyte devotee to make progress on and on.</p>
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<div id="SB1221_3" class="quote" parent="SB_Canto_1" book="SB" index="44" link="SB 1.2.21" link_text="SB 1.2.21">
<span class="link">[[Vanisource:SB 1.2.21|SB 1.2.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This process is helped by the Supersoul within such devotees. That is the perfect way of learning transcendental knowledge.</p>
<p>This enlightenment perfectly enables the devotee to distinguish spirit from matter because the knot of spirit and matter is untied by the Lord. This knot is called ahaṅkāra, and it falsely obliges a living being to become identified with matter. As soon as this knot is loosened, therefore, all the clouds of doubt are at once cleared off. One sees his master and fully engages himself in the transcendental loving service of the Lord, making a full termination of the chain of fruitive action. In material existence, a living being creates his own chain of fruitive work and enjoys the good and bad effects of those actions life after life. But as soon as he engages himself in the loving service of the Lord, he at once becomes free from the chain of karma. His actions no longer create any reaction.</p>
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<div id="SB122829_4" class="quote" parent="SB_Canto_1" book="SB" index="51" link="SB 1.2.28-29" link_text="SB 1.2.28-29">
<span class="link">[[Vanisource:SB 1.2.28-29|SB 1.2.28-29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhagavad-gītā it is said that those who are mahātmās, or those whose minds have been so broadened as to be engaged in the service of Lord Kṛṣṇa, are under the influence of the internal potency, and the effect is that such broadminded living beings are constantly engaged in the service of the Lord without deviation. That should be the aim of life. And that is the verdict of all the Vedic literatures. No one should bother himself with fruitive activities or dry speculation about transcendental knowledge. Everyone should at once engage himself in the transcendental loving service of the Lord. Nor should one worship different demigods who work as different hands of the Lord for creation, maintenance or destruction of the material world. There are innumerable powerful demigods who look over the external management of the material world. They are all different assisting hands of Lord Vāsudeva. Even Lord Śiva and Lord Brahmā are included in the list of demigods, but Lord Viṣṇu, or Vāsudeva, is always transcendentally situated. Even though He accepts the quality of goodness of the material world, He is still transcendental to all the material modes. The following example will clear that matter more explicitly. In the prison house there are the prisoners and the managers of the prison house. Both the managers and the prisoners are bound by the laws of the king.</p>
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<div id="SB1425_5" class="quote" parent="SB_Canto_1" book="SB" index="124" link="SB 1.4.25" link_text="SB 1.4.25">
<span class="link">[[Vanisource:SB 1.4.25|SB 1.4.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The less intelligent classes of men, namely women, śūdras and unqualified sons of the higher castes, are devoid of necessary qualifications to understand the purpose of the transcendental Vedas. For them the Mahābhārata was prepared. The purpose of the Mahābhārata is to administer the purpose of the Vedas, and therefore within the Mahābhārata is placed the Bhagavad-gītā, the summary Veda. The less intelligent are more interested in stories than in philosophy, and therefore the philosophy of the Vedas is included within the Mahābhārata in the form of the Bhagavad-gītā, spoken by Lord Śrī Kṛṣṇa. Vyāsadeva and Lord Kṛṣṇa are both on the transcendental plane, and therefore they collaborated in doing good to the fallen souls of this age. The Bhagavad-gītā is the essence of all Vedic knowledge. It is the first book of spiritual values, as the Upaniṣads are. The Vedānta philosophy is the subject matter for study by the spiritual graduates. Only the post-graduate spiritual student can enter into the spiritual or devotional service of the Lord. It is a great science, and the great professor is the Lord Himself in the form of Lord Śrī Caitanya Mahāprabhu. And persons who are empowered by Him can initiate others in the transcendental loving service of the Lord.</p>
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<div id="SB1432_6" class="quote" parent="SB_Canto_1" book="SB" index="130" link="SB 1.4.32" link_text="SB 1.4.32">
<span class="link">[[Vanisource:SB 1.4.32|SB 1.4.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The vacuum felt by Vyāsadeva was not due to his lack of knowledge. Bhāgavata-dharma is purely devotional service of the Lord to which the monist has no access. The monist is not counted amongst the paramahaṁsas (the most perfect of the renounced order of life). Śrīmad-Bhāgavatam is full of narrations of the transcendental activities of the Personality of Godhead. Although Vyāsadeva was an empowered divinity, he still felt dissatisfaction because in none of his works were the transcendental activities of the Lord properly explained. The inspiration was infused by Śrī Kṛṣṇa directly in the heart of Vyāsadeva, and thus he felt the vacuum as explained above. It is definitely expressed herewith that without the transcendental loving service of the Lord, everything is void; but in the transcendental service of the Lord, everything is tangible without any separate attempt at fruitive work or empiric philosophical speculation.</p>
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<div id="SB159_7" class="quote" parent="SB_Canto_1" book="SB" index="140" link="SB 1.5.9" link_text="SB 1.5.9">
<span class="link">[[Vanisource:SB 1.5.9|SB 1.5.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">After liberation, which is the last item in the line of performing religiosity, etc., one is engaged in pure devotional service. This is called the stage of self-realization, or the brahma-bhūta stage ([[Vanisource:SB 4.30.20|SB 4.30.20]]). After attainment of this brahma-bhūta stage, one is satisfied. But satisfaction is the beginning of transcendental bliss. One should progress by attaining neutrality and equality in the relative world. And passing this stage of equanimity, one is fixed in the transcendental loving service of the Lord. This is the instruction of the Personality of Godhead in the Bhagavad-gītā. The conclusion is that in order to maintain the status quo of the brahma-bhūta stage, as also to increase the degree of transcendental realization, Nārada recommended to Vyāsadeva that he (Vyāsadeva) should now eagerly and repeatedly describe the path of devotional service. This would cure him from gross despondency.</p>
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<div id="SB1513_8" class="quote" parent="SB_Canto_1" book="SB" index="144" link="SB 1.5.13" link_text="SB 1.5.13">
<span class="link">[[Vanisource:SB 1.5.13|SB 1.5.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Bhagavad-gītā is the spoken message of the Lord Himself recorded by Vyāsadeva, and the Śrīmad-Bhāgavatam is the transcendental narration of the activities of the same Lord Kṛṣṇa, which alone can satisfy the hankering desires of the living being for eternal peace and liberation from miseries. Śrīmad-Bhāgavatam, therefore, is meant for all the living beings all over the universe for total liberation from all kinds of material bondage. Such transcendental narrations of the pastimes of the Lord can be described only by liberated souls like Vyāsadeva and his bona fide representatives who are completely merged in the transcendental loving service of the Lord. Only to such devotees do the pastimes of the Lord and their transcendental nature become automatically manifest by dint of devotional service. No one else can either know or describe the acts of the Lord, even if they speculate on the subject for many, many years. The descriptions of the Bhāgavatam are so precise and accurate that whatever has been predicted in this great literature about five thousand years ago is now exactly happening. Therefore, the vision of the author comprehends past, present and future. Such liberated persons as Vyāsadeva are perfect not only by the power of vision and wisdom, but also in aural reception, in thinking, feeling and all other sense activities. A liberated person possesses perfect senses, and with perfect senses only can one serve the sense proprietor, Hṛṣīkeśa, Śrī Kṛṣṇa the Personality of Godhead. Śrīmad-Bhāgavatam, therefore, is the perfect description of the all-perfect Personality of Godhead by the all-perfect personality Śrīla Vyāsadeva, the compiler of the Vedas.</p>
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</div>
<div id="SB1521_9" class="quote" parent="SB_Canto_1" book="SB" index="152" link="SB 1.5.21" link_text="SB 1.5.21">
<span class="link">[[Vanisource:SB 1.5.21|SB 1.5.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Vyāsadeva is the empowered plenary portion incarnation of the Personality of Godhead Śrī Kṛṣṇa. He descended by his causeless mercy to deliver the fallen souls in the material world. The fallen and forgotten souls are detached from the transcendental loving service of the Lord. The living entities are parts and parcels of the Lord, and they are eternally servitors of the Lord. All the Vedic literatures, therefore, are put into systematic order for the benefit of the fallen souls, and it is the duty of the fallen souls to take advantage of such literatures and be freed from the bondage of material existence. Although formally Śrīla Nārada Ṛṣi is his spiritual master, Śrīla Vyāsadeva is not at all dependent on a spiritual master because in essence he is the spiritual master of everyone else. But because he is doing the work of an ācārya, he has taught us by his own conduct that one must have a spiritual master, even though he be God Himself. Lord Śrī Kṛṣṇa, Lord Śrī Rāma and Lord Śrī Caitanya Mahāprabhu, all incarnations of Godhead, accepted formal spiritual masters, although by Their transcendental nature They were cognizant of all knowledge. In order to direct people in general to the lotus feet of Lord Śrī Kṛṣṇa, He Himself in the incarnation of Vyāsadeva is delineating the transcendental pastimes of the Lord.</p>
</div>
</div>
<div id="SB1523_10" class="quote" parent="SB_Canto_1" book="SB" index="154" link="SB 1.5.23" link_text="SB 1.5.23">
<span class="link">[[Vanisource:SB 1.5.23|SB 1.5.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The wonder of an atmosphere surcharged with devotional service to the Lord is briefly described herein by Śrī Nārada Muni. He was the son of the most insignificant parentage. He was not properly educated. Still, because his complete energy was engaged in the service of the Lord, he became an immortal sage. Such is the powerful action of devotional service. The living entities are the marginal energy of the Lord, and therefore they are meant for being properly utilized in the transcendental loving service of the Lord. When this is not done, one's situation is called māyā. Therefore the illusion of māyā is at once dissipated as soon as one's full energy is converted in the service of the Lord instead of in sense enjoyment. From the personal example of Śrī Nārada Muni in his previous birth, it is clear that the service of the Lord begins with the service of the Lord's bona fide servants. The Lord says that the service of His servants is greater than His personal service. Service of the devotee is more valuable than the service of the Lord. One should therefore choose a bona fide servant of the Lord constantly engaged in His service, accept such a servant as the spiritual master and engage himself in his (the spiritual master's) service.</p>
</div>
</div>
<div id="SB1622_11" class="quote" parent="SB_Canto_1" book="SB" index="193" link="SB 1.6.22" link_text="SB 1.6.22">
<span class="link">[[Vanisource:SB 1.6.22|SB 1.6.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A living being cannot be vacant of desires. He is not a dead stone. He must be working, thinking, feeling and willing. But when he thinks, feels and wills materially, he becomes entangled, and conversely when he thinks, feels and wills for the service of the Lord, he becomes gradually freed from all entanglement. The more a person is engaged in the transcendental loving service of the Lord, the more he acquires a hankering for it. That is the transcendental nature of godly service. Material service has satiation, whereas spiritual service of the Lord has neither satiation nor end. One can go on increasing his hankerings for the loving transcendental service of the Lord, and yet he will not find satiation or end. By intense service of the Lord, one can experience the presence of the Lord transcendentally. Therefore seeing the Lord means being engaged in His service because His service and His person are identical. The sincere devotee should go on with sincere service of the Lord. The Lord will give proper direction as to how and where it has to be done. There was no material desire in Nārada, and yet just to increase his intense desire for the Lord, he was so advised.</p>
</div>
</div>
<div id="SB1710_12" class="quote" parent="SB_Canto_1" book="SB" index="219" link="SB 1.7.10" link_text="SB 1.7.10">
<span class="link">[[Vanisource:SB 1.7.10|SB 1.7.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sādhana-bhakti. When unalloyed practice of sādhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation.</p>
<p>The attachment of an inactive devotee develops up to the stage of transcendental love of God. Attachment of an active servitor develops up to the stage of adherence, and that for a friendly devotee develops up to the stage of following, and the same is also the case for the paternal devotees. Devotees in conjugal love develop ecstasy up to the stage of intense feelings of separation. These are some of the features of unalloyed devotional service of the Lord.</p>
</div>
</div>
<div id="SB1829_13" class="quote" parent="SB_Canto_1" book="SB" index="294" link="SB 1.8.29" link_text="SB 1.8.29">
<span class="link">[[Vanisource:SB 1.8.29|SB 1.8.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By utilizing the sun rays, sometimes even the stones become valuable, whereas a blind man cannot see the sun, although there are enough sun rays before him. Darkness and light are two opposite conceptions, but this does not mean that the sun is partial in distributing its rays. The sun rays are open to everyone, but the capacities of the receptacles differ. Foolish people think that devotional service is flattering the Lord to get special mercy. Factually the pure devotees who are engaged in the transcendental loving service of the Lord are not a mercantile community. A mercantile house renders service to someone in exchange for values. The pure devotee does not render service unto the Lord for such exchange, and therefore the full mercy of the Lord is open for him. Suffering and needy men, inquisitive persons or philosophers make temporary connections with the Lord to serve a particular purpose. When the purpose is served, there is no more relation with the Lord. A suffering man, if he is pious at all, prays to the Lord for his recovery. But as soon as the recovery is over, in most cases the suffering man no longer cares to keep any connection with the Lord. The mercy of the Lord is open for him, but he is reluctant to receive it.</p>
</div>
</div>
<div id="SB1842_14" class="quote" parent="SB_Canto_1" book="SB" index="307" link="SB 1.8.42" link_text="SB 1.8.42">
<span class="link">[[Vanisource:SB 1.8.42|SB 1.8.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Perfection of pure devotional service is attained when all attention is diverted towards the transcendental loving service of the Lord. To cut off the tie of all other affections does not mean complete negation of the finer elements, like affection for someone else. This is not possible. A living being, whoever he may be, must have this feeling of affection for others because this is a symptom of life. The symptoms of life, such as desire, anger, hankerings, feelings of attraction, etc., cannot be annihilated. Only the objective has to be changed. Desire cannot be negated, but in devotional service the desire is changed only for the service of the Lord in place of desire for sense gratification. The so-called affection for family, society, country, etc., consists of different phases of sense gratification. When this desire is changed for the satisfaction of the Lord, it is called devotional service.</p>
</div>
</div>
<div id="SB1919_15" class="quote" parent="SB_Canto_1" book="SB" index="335" link="SB 1.9.19" link_text="SB 1.9.19">
<span class="link">[[Vanisource:SB 1.9.19|SB 1.9.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Tribulations imposed upon the devotees by the Lord constitute another exchange of transcendental bhāva between the Lord and the devotees. The Lord says "I put My devotee into difficulty, and thus the devotee becomes more purified in exchanging transcendental bhāva with Me." Placing the devotee into material troubles means delivering him from the illusory material relations. The material relations are based on reciprocation of material enjoyment, which depends mainly on material resources. Therefore, when material resources are withdrawn by the Lord, the devotee is cent percent attracted toward the transcendental loving service of the Lord. Thus the Lord snatches the fallen soul from the mire of material existence. Tribulations offered by the Lord to His devotee are different from the tribulations resulting from vicious action. All these glories of the Lord are especially known to the great mahājanas like Brahmā, Śiva, Nārada, Kapila, Kumāra and Bhīṣma, as mentioned above, and one is able to grasp it by their grace.</p>
</div>
</div>
<div id="SB11229_16" class="quote" parent="SB_Canto_1" book="SB" index="464" link="SB 1.12.29" link_text="SB 1.12.29">
<span class="link">[[Vanisource:SB 1.12.29|SB 1.12.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word vipra mentioned herein is significant. There is a little difference between the vipras and the brāhmaṇas. The vipras are those who are expert in karma-kāṇḍa, or fruitive activities, guiding the society towards fulfilling the material necessities of life, whereas the brāhmaṇas are expert in spiritual knowledge of transcendence. This department of knowledge is called jñāna-kāṇḍa, and above this there is the upāsanā-kāṇḍa. The culmination of upāsanā-kāṇḍa is the devotional service of the Lord Viṣṇu, and when the brāhmaṇas achieve perfection, they are called Vaiṣṇavas. Viṣṇu worship is the highest of the modes of worship. Elevated brāhmaṇas are Vaiṣṇavas engaged in the transcendental loving service of the Lord, and thus Śrīmad-Bhāgavatam, which is the science of devotional service, is very dear to the Vaiṣṇavas. And as explained in the beginning of the Śrīmad-Bhāgavatam, it is the mature fruit of Vedic knowledge and is superior subject matter, above the three kāṇḍas, namely karma, jñāna and upāsanā.</p>
</div>
</div>
<div id="SB11340_17" class="quote" parent="SB_Canto_1" book="SB" index="510" link="SB 1.13.40" link_text="SB 1.13.40">
<span class="link">[[Vanisource:SB 1.13.40|SB 1.13.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are different types of philosophers, and the greatest of all of them are those who have seen the Personality of Godhead and have surrendered themselves in the transcendental loving service of the Lord. Among all such pure devotees of the Lord, Devarṣi Nārada is the chief, and therefore he has been described herein as the greatest of all philosopher devotees. Unless one has become a sufficiently learned philosopher by hearing the Vedānta philosophy from a bona fide spiritual master, one cannot be a learned philosopher devotee. One must be very faithful, learned and renounced, otherwise one cannot be a pure devotee. A pure devotee of the Lord can give us direction towards the other end of nescience. Devarṣi Nārada used to visit the palace of Mahārāja Yudhiṣṭhira because the Pāṇḍavas were all pure devotees of the Lord, and the Devarṣi was always ready to give them good counsel whenever needed.</p>
</div>
</div>
<div id="SB11355_18" class="quote" parent="SB_Canto_1" book="SB" index="525" link="SB 1.13.55" link_text="SB 1.13.55">
<span class="link">[[Vanisource:SB 1.13.55|SB 1.13.55, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This covers his pure spiritual identity. By the yogic process, when his pure identity is realized in self-realization, one has to revert to the original position by amalgamating the five gross elements and the subtle elements, mind and intelligence, into the mahat-tattva again. Thus getting freed from the clutches of the mahat-tattva, he has to merge in the existence of the Supersoul. In other words, he has to realize that qualitatively he is nondifferent from the Supersoul, and thus he transcends the material sky by his pure identical intelligence and thus becomes engaged in the transcendental loving service of the Lord. This is the highest perfectional development of spiritual identity, which was attained by Dhṛtarāṣṭra by the grace of Vidura and the Lord. The Lord's mercy was bestowed upon him by his personal contact with Vidura, and when he was actually practicing the instructions of Vidura, the Lord helped him to attain the highest perfectional stage.</p>
</div>
</div>
<div id="SB11532_19" class="quote" parent="SB_Canto_1" book="SB" index="601" link="SB 1.15.32" link_text="SB 1.15.32">
<span class="link">[[Vanisource:SB 1.15.32|SB 1.15.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The time limitation even of the sun is of no concern, and so what to speak of the Supreme Lord who is the creator and controller of the sun. Therefore, in the Bhagavad-gītā it is stated that anyone who factually understands the transcendental appearance and disappearance of the Lord by His inconceivable energy becomes liberated from the laws of birth and death and is placed in the eternal spiritual sky where the Vaikuṇṭha planets are. There such liberated persons can eternally live without the pangs of birth, death, old age and disease. In the spiritual sky the Lord and those who are eternally engaged in the transcendental loving service of the Lord are all eternally young because there is no old age and disease and there is no death. Because there is no death there is no birth. It is concluded, therefore, that simply by understanding the Lord's appearance and disappearance in truth, one can attain the perfectional stage of eternal life. Therefore, Mahārāja Yudhiṣṭhira also began to consider going back to Godhead. The Lord appears on the earth or any other mortal planet along with His associates who live with Him eternally, and the members of the Yadu family who were engaged in supplementing the pastimes of the Lord are no other than His eternal associates, and so also Mahārāja Yudhiṣṭhira and his brothers and mother, etc. Since the appearance and disappearance of the Lord and His eternal associates are transcendental, one should not be bewildered by the external features of appearance and disappearance.</p>
</div>
</div>
<div id="SB11811_20" class="quote" parent="SB_Canto_1" book="SB" index="702" link="SB 1.18.11" link_text="SB 1.18.11">
<span class="link">[[Vanisource:SB 1.18.11|SB 1.18.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">His acts, even when He acts in human society, are all transcendental, for they are all accentuated by the spiritual energy of the Lord, which is distinguished from His material energy. As stated in the Bhagavad-gītā, such acts are called divyam. This means that He does not act or take His birth like an ordinary living being under the custody of material energy. Nor is His body material or changeable like that of ordinary living beings. And one who understands this fact, either from the Lord or from authorized sources, is not reborn after leaving the present material body. Such an enlightened soul is admitted into the spiritual realm of the Lord and engages in the transcendental loving service of the Lord. Therefore, the more we hear about the transcendental activities of the Lord, as they are stated in the Bhagavad-gītā and Śrīmad-Bhāgavatam, the more we can know about His transcendental nature and thus make definite progress on the path back to Godhead.</p>
</div>
</div>
<div id="SB11814_21" class="quote" parent="SB_Canto_1" book="SB" index="705" link="SB 1.18.14" link_text="SB 1.18.14">
<span class="link">[[Vanisource:SB 1.18.14|SB 1.18.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">So they are īśvaras, or lords of the universe. But they are not the supreme powerful. The supreme powerful is Govinda, Lord Kṛṣṇa. He is the Transcendence, and His transcendental attributes cannot be measured even by such powerful īśvaras as Śiva and Brahmā. Therefore Lord Kṛṣṇa is the exclusive shelter of the greatest of all living beings. Brahmā is counted amongst the living beings, but he is the greatest of all of us. And why is the greatest of all the living beings so much attached to the transcendental topics of Lord Kṛṣṇa? Because He is the reservoir of all enjoyment. Everyone wants to relish some kind of taste in everything, but one who is engaged in the transcendental loving service of the Lord can derive unlimited pleasure from such engagement. The Lord is unlimited, and His name, attributes, pastimes, entourage, variegatedness, etc. are unlimited, and those who relish them can do so unlimitedly and still not feel satiated. This fact is confirmed in the Padma Purāṇa:</p>
</div>
</div>
<div id="SB11821_22" class="quote" parent="SB_Canto_1" book="SB" index="712" link="SB 1.18.21" link_text="SB 1.18.21">
<span class="link">[[Vanisource:SB 1.18.21|SB 1.18.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In other words, even demigods like Lord Brahmā and Lord Śiva, who are the chief amongst all demigods, are never equal to or greater than Lord Viṣṇu, the Supreme Personality of Godhead. The goddess of fortune, Lakṣmī, and all-powerful demigods like Brahmā and Śiva are engaged in the worship of Viṣṇu or Lord Kṛṣṇa; therefore who can be more powerful than Mukunda (Lord Kṛṣṇa) to be factually called the Supreme Personality of Godhead? The goddess of fortune, Lakṣmījī, Lord Brahmā and Lord Śiva are not independently powerful; they are powerful as expansions of the Supreme Lord, and all of them are engaged in the transcendental loving service of the Lord, and so also are the living entities. There are four sects of worshipful devotees of the Lord, and the chief amongst them are the Brahma-sampradāya, Rudra-sampradāya and Śrī-sampradāya, descending directly from Lord Brahmā, Lord Śiva and the goddess of fortune, Lakṣmī, respectively. Besides the above-mentioned three sampradāyas, there is the Kumāra-sampradāya, descending from Sanat-kumāra. All of the four original sampradāyas are still scrupulously engaged in the transcendental service of the Lord up to date, and they all declare that Lord Kṛṣṇa, Mukunda, is the Supreme Personality of Godhead, and no other personality is equal to Him or greater than Him.</p>
</div>
</div>
<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB2118_0" class="quote" parent="SB_Canto_2" book="SB" index="19" link="SB 2.1.18" link_text="SB 2.1.18">
<span class="link">[[Vanisource:SB 2.1.18|SB 2.1.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The ultimate state of this prāṇāyāma system is to be fixed in trance, technically called samādhi. But experience has proven that even the samādhi stage also fails to control the materially absorbed mind. For example, the great mystic Viśvāmitra Muni, even in the stage of samadhi, became a victim of the senses and cohabited with Menakā. History has already recorded this. The mind, although ceasing to think of sensual activities at present, remembers past sensual activities from the subconscious status and thus disturbs one from cent percent engagement in self-realization. Therefore, Śukadeva Gosvāmī recommends the next step of assured policy, namely to fix one's mind in the service of the Personality of Godhead. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, also recommends this direct process in the Bhagavad-gītā (6.47). Thus, the mind being spiritually cleansed, one should at once engage himself in the transcendental loving service of the Lord by the different devotional activities of hearing, chanting, etc. If performed under proper guidance, that is the surest path of progress, even for the disturbed mind.</p>
</div>
</div>
<div id="SB2215_1" class="quote" parent="SB_Canto_2" book="SB" index="55" link="SB 2.2.15" link_text="SB 2.2.15">
<span class="link">[[Vanisource:SB 2.2.15|SB 2.2.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhagavad-gītā (8.14) it is clearly stated that a person who is totally engaged in the transcendental loving service of the Lord, and who constantly remembers Him at every step, easily obtains the mercy of the Lord by entering into His personal contact. Such devotees do not need to seek an opportune moment to leave the present body. But those who are mixed devotees, alloyed with fruitive action or empirical philosophical speculation, require an opportune moment for quitting this body. For them the opportune moments are stated in the Bhagavad-gītā (8.23-26). But these opportune moments are not as important as one's being a successful yogī who is able to quit his body as he likes. Such a yogī must be competent to control his senses by the mind. The mind is easily conquered simply by engaging it at the lotus feet of the Lord. Gradually, by such service, all the senses become automatically engaged in the service of the Lord. That is the way of merging into the Supreme Absolute.</p>
</div>
</div>
<div id="SB2216_2" class="quote" parent="SB_Canto_2" book="SB" index="56" link="SB 2.2.16" link_text="SB 2.2.16">
<span class="link">[[Vanisource:SB 2.2.16|SB 2.2.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Therefore the mind has to be manipulated by good and unalloyed intelligence. Perfect intelligence is to render service unto the Lord. One should be intelligent enough to understand that the living being is, in all circumstances, a servant of the circumstances. Every living being is serving the dictates of desire, anger, lust, illusion, insanity and enviousness—all materially affected. But even while executing such dictations of different temperaments, he is perpetually unhappy. When one actually feels this and turns his intelligence to inquiring about it from the right sources, he gets information of the transcendental loving service of the Lord. Instead of serving materially for the abovementioned different humors of the body, the living entity's intelligence then becomes freed from the unhappy illusion of materialistic temperament, and thus, by unalloyed intelligence, the mind is brought into the service of the Lord. The Lord and His service are identical, being on the absolute plane. Therefore the unalloyed intelligence and the mind are merged into the Lord, and thus the living entity does not remain a seer himself but becomes seen by the Lord transcendentally. When the living entity is directly seen by the Lord, the Lord dictates to him to act according to His desire, and when the living entity follows Him perfectly, the living entity ceases to discharge any other duty for his illusory satisfaction. In his pure unalloyed state, the living being attains the stage of full bliss, labdhopaśānti, and ceases all material hankerings.</p>
</div>
</div>
<div id="SB2217_3" class="quote" parent="SB_Canto_2" book="SB" index="57" link="SB 2.2.17" link_text="SB 2.2.17">
<span class="link">[[Vanisource:SB 2.2.17|SB 2.2.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The above-mentioned state of affairs is factual on the transcendental plane, but is factually revealed in a transcendentalist's knowledge of the advanced state of pure consciousness. Such transcendentalists are of two types, namely the impersonalists and the devotees. For the impersonalist the ultimate goal or destination is the brahma-jyotir of the spiritual sky, but for the devotees the ultimate goal is the Vaikuṇṭha planets. The devotees experience the above-mentioned state of affairs by attainment of spiritual forms for activity in the transcendental loving service of the Lord. But the impersonalist, because of his neglecting the association of the Lord, does not develop a spiritual body for spiritual activity, but remains a spiritual spark only, merged in the effulgent spiritual rays of the Supreme Personality of Godhead. The Lord is the full-fledged form of eternity, bliss and knowledge, but the formless brahma-jyotir is simply eternity and knowledge. The Vaikuṇṭha planets are also forms of eternity, bliss and knowledge, and therefore the devotees of the Lord, who are admitted into the abode of the Lord, also get bodies of eternity, bliss and knowledge. As such there is no difference between one and another.</p>
</div>
</div>
<div id="SB2218_4" class="quote" parent="SB_Canto_2" book="SB" index="58" link="SB 2.2.18" link_text="SB 2.2.18">
<span class="link">[[Vanisource:SB 2.2.18|SB 2.2.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhagavad-gītā (14.27) it is clearly said that the impersonal brahma-jyotir rests on the person of the Lord, and because everything rests on the brahma-jyotir directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only. Therefore, nothing is independent of Him. A pure devotee of the Lord no longer wastes valuable time in discriminating the Brahman from non-Brahman because he knows perfectly well that the Lord Para-brahman, by His Brahman energy, is interwoven in everything, and thus everything is looked upon by a devotee as the property of the Lord. The devotee tries to engage everything in His service and does not create perplexities by falsely lording it over the creation of the Lord. He is so faithful that he engages himself, as well as everything else, in the transcendental loving service of the Lord. In everything, the devotee sees the Lord, and he sees everything in the Lord. The specific disturbance created by a durātmā, or crooked soul, is due to his maintaining that the transcendental form of the Lord is something material.</p>
</div>
</div>
<div id="SB2222_5" class="quote" parent="SB_Canto_2" book="SB" index="62" link="SB 2.2.22" link_text="SB 2.2.22">
<span class="link">[[Vanisource:SB 2.2.22|SB 2.2.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The yogī can, however, easily fulfill his desire by going there with the present materialistic mind and senses. The prime inclination of the materialistic mind is to lord it over the material world, and all the siddhis mentioned above are features of domination over the world. The devotees of the Lord are not ambitious to dominate a false and temporary phenomenon. On the contrary, a devotee wants to be dominated by the supreme predominator, the Lord. A desire to serve the Lord, the supreme predominator, is spiritual or transcendental, and one has to attain this purification of the mind and the senses to get admission into the spiritual kingdom. With the materialistic mind one can reach the best planet in the universe, but no one can enter into the kingdom of God. Senses are called spiritually purified when they are not involved in sense gratification. Senses require engagements, and when the senses are engaged totally in the transcendental loving service of the Lord, they have no chance to become contaminated by material infections.</p>
</div>
</div>
<div id="SB2233_6" class="quote" parent="SB_Canto_2" book="SB" index="73" link="SB 2.2.33" link_text="SB 2.2.33">
<span class="link">[[Vanisource:SB 2.2.33|SB 2.2.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As far as yoga systems are concerned, it is also said in the Bhagavad-gītā (6.47) that amongst the mystics who pursue the Absolute Truth, the one who is always engaged in the service of the Lord is the greatest of all. And the last instruction in the Bhagavad-gītā (18.66) advises fully surrendering unto the Lord, leaving aside all other engagements or different processes for self-realization and liberation from material bondage. And the purport of all Vedic literatures is to induce one to accept the transcendental loving service of the Lord by all means.</p>
<p>As already explained in the texts of Śrīmad-Bhāgavatam (First Canto), either direct bhakti-yoga or the means which ultimately culminate in bhakti-yoga, without any tinge of fruitive activity, constitutes the highest form of religion. Everything else is simply a waste of time for the performer.</p>
<p>Śrīla Śrīdhara Svāmī and all other ācāryas, like Jīva Gosvāmī, agree that bhakti-yoga is not only easy, simple, natural and free from trouble, but is the only source of happiness for the human being.</p>
</div>
</div>
<div id="SB2324_7" class="quote" parent="SB_Canto_2" book="SB" index="96" link="SB 2.3.24" link_text="SB 2.3.24">
<span class="link">[[Vanisource:SB 2.3.24|SB 2.3.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When Lord Caitanya met Śrīla Rāmānanda Rāya of Kavaur on the bank of the Godāvarī, the Lord developed all these symptoms, but because of the presence of some nondevotee brāhmaṇas who were attendants of the Rāya, the Lord suppressed these symptoms. So sometimes they are not visible even in the body of the first-class devotee for certain circumstantial reasons. Therefore real, steady bhāva is definitely displayed in the matter of cessation of material desires (kṣānti), utilization of every moment in the transcendental loving service of the Lord (avyārtha-kālatvam (Cc. Madhya 23.18-19)), eagerness for glorifying the Lord constantly (nāma-gāne sadā ruci ([[Vanisource:CC Madhya 23.32|CC Madhya 23.32]])), attraction for living in the land of the Lord (prītis tad-vasati sthale), complete detachment from material happiness (virakti), and pridelessness (māna-śūnyatā). One who has developed all these transcendental qualities is really possessed of the bhāva stage, as distinguished from the stonehearted imitator or mundane devotee.</p>
</div>
</div>
<div id="SB2413_8" class="quote" parent="SB_Canto_2" book="SB" index="109" link="SB 2.4.13" link_text="SB 2.4.13">
<span class="link">[[Vanisource:SB 2.4.13|SB 2.4.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The paramahaṁsas are generally found among both the impersonalists and the devotees, but according to Śrīmad-Bhāgavatam (as clearly stated by Kuntīdevī), pure bhakti-yoga is understood by the paramahaṁsas, and Kuntīdevī has especially mentioned that the Lord descends (paritrāṇāya sādhūnām ([[Vanisource:BG 4.8 (1972)|BG 4.8]])) especially to award bhakti-yoga to the paramahaṁsas. So ultimately the paramahaṁsas, in the true sense of the term, are unalloyed devotees of the Lord. Śrīla Jīva Gosvāmī has directly accepted that the highest destination is bhakti-yoga, by which one accepts the transcendental loving service of the Lord. Those who accept the path of bhakti-yoga are the factual paramahaṁsas.</p>
</div>
</div>
<div id="SB2415_9" class="quote" parent="SB_Canto_2" book="SB" index="111" link="SB 2.4.15" link_text="SB 2.4.15">
<span class="link">[[Vanisource:SB 2.4.15|SB 2.4.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The devotees need not be disappointed in the physical absence of the Lord, though they may think of not being associated with Him. The devotional process of chanting, hearing, remembering, etc., (either all or some of them, or even one of them) can give us the desired result of associating with the Lord by discharging the transcendental loving service of the Lord in the above manner. Even the very sound of the holy name of Lord Kṛṣṇa or Rāma can at once surcharge the atmosphere spiritually. We must know definitely that the Lord is present wherever such pure transcendental service is performed, and thus the performer of offenseless kīrtanam has positive association with the Lord. Similarly, remembrance and prayers also can give us the desired result if they are properly done under expert guidance. One should not concoct forms of devotional service. One may worship the form of the Lord in a temple, or one may impersonally offer the Lord devotional prayers in a mosque or a church. One is sure to get free from the reactions of sins provided one is very careful about not committing sins willingly in expectation of getting free from the reactions of sins by worshiping in the temple or by offering prayers in the church.</p>
</div>
</div>
<div id="SB261_10" class="quote" parent="SB_Canto_2" book="SB" index="160" link="SB 2.6.1" link_text="SB 2.6.1">
<span class="link">[[Vanisource:SB 2.6.1|SB 2.6.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The material voice, or the energy of taking in foodstuff, is generated originally from the Lord; such actions are but perverted reflections of the original reservoirs—the transcendental situation is not without spiritual variegatedness. In the spiritual world, all the perverted forms of material variegatedness are fully represented in their original spiritual identity. The only difference is that material activities are contaminated by the three modes of material nature, whereas the potencies in the spiritual world are all pure because they are engaged in the unalloyed transcendental loving service of the Lord. In the spiritual world, the Lord is the sublime enjoyer of everything, and the living entities there are all engaged in His transcendental loving service without any contamination of the modes of material nature. The activities in the spiritual world are without any of the inebrieties of the material world, but there is no question of impersonal voidness on the spiritual platform, as suggested by the impersonalists. Devotional service is defined in the Nārada Pañcarātra as follows:</p>
</div>
</div>
<div id="SB266_11" class="quote" parent="SB_Canto_2" book="SB" index="165" link="SB 2.6.6" link_text="SB 2.6.6">
<span class="link">[[Vanisource:SB 2.6.6|SB 2.6.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Simply by accepting the Lord as the supreme proprietor of everything, since He is actually so, one can achieve the highest perfection of life. Whatever a person may be in the estimation of the social order of things, if a person tries to reciprocate a feeling of love towards the Supreme Personality of Godhead and is satisfied with the blessings of the Lord, he will at once feel the highest peace of mind for which he is hankering life after life. Peace of mind, or in other words the healthy state of mind, can be achieved only when the mind is situated in the transcendental loving service of the Lord. The parts and parcels of the Lord are endowed with specific powers for rendering service unto the Lord, just as a big business magnate's sons are empowered with specific powers of administration. The obedient son of the father never goes against the will of the father and therefore passes life very peacefully in concurrence with the head of the family, the father. Similarly, the Lord being the father, all living beings should fully and satisfactorily discharge the duty and will of the father, as faithful sons. This very mentality will at once bring peace and prosperity to human society.</p>
</div>
</div>
<div id="SB2635_12" class="quote" parent="SB_Canto_2" book="SB" index="191" link="SB 2.6.35" link_text="SB 2.6.35">
<span class="link">[[Vanisource:SB 2.6.35|SB 2.6.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This viśate by devotion (bhaktyā) means to be able to participate in the association of the Lord in person. Bhakti, or devotional service to the Lord, means to become free from material entanglement and then to enter into the kingdom of God, becoming one like Him. Losing one's individuality is not the aim of bhakti-yoga or of the devotees of the Lord. There are five types of liberation, one of which is called sāyujya-mukti, or being merged into the existence or body of the Lord. The other forms of liberation maintain the individuality of the particle soul and involve being always engaged in the transcendental loving service of the Lord. The word viśate, used in the verses of the Bhagavad-gītā, is thus meant for the devotees who are not at all anxious for any kind of liberation. The devotees are satisfied simply in being engaged in the service of the Lord, regardless of the situation.</p>
</div>
</div>
<div id="SB274_13" class="quote" parent="SB_Canto_2" book="SB" index="203" link="SB 2.7.4" link_text="SB 2.7.4">
<span class="link">[[Vanisource:SB 2.7.4|SB 2.7.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord also accepts such service from the devotee, and thus the devotee becomes more than the Lord. The impersonalists desire to become one with the Supreme, but the devotee becomes more than the Lord, surpassing the desire of the greatest monist. Parents and other relatives of the Lord achieve all mystic opulences automatically because of their intimate relationship with the Lord. Such opulences include all details of material enjoyment, salvation and mystic powers. Therefore, the devotee of the Lord does not seek them separately, wasting his valuable time in life. The valuable time of one's life must therefore be fully engaged in the transcendental loving service of the Lord. Then other desirable achievements are automatically gained. But even after obtaining such achievements, one should be on guard against the pitfall of offenses at the feet of the devotees. The vivid example is Haihaya, who achieved all such perfection in devotional service but, because of his offense at the feet of a devotee, was killed by Lord Paraśurāma. The Lord became the son of the great sage Atri and became known as Dattātreya.</p>
</div>
</div>
<div id="SB2748_14" class="quote" parent="SB_Canto_2" book="SB" index="244" link="SB 2.7.48" link_text="SB 2.7.48">
<span class="link">[[Vanisource:SB 2.7.48|SB 2.7.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The example of Indra is very appropriate in this connection. King Indra of heaven is the controlling deity or demigod for arranging clouds and supplying rains in the universe, and as such he does not have to take the trouble to dig a well for his personal water supply. For him, digging a well for a water supply is simply ludicrous. Similarly, those who are factually engaged in the loving service of the Lord have attained the ultimate goal of life, and for them there is no need of mental speculation to find out the true nature of God or His activities. Nor do such devotees have to meditate upon the imaginary or real identity of the Lord. Because they are factually engaged in the transcendental loving service of the Lord, the Lord's pure devotees have already achieved the results of mental speculation and meditation. The real perfection of life is therefore to be engaged in the transcendental loving service of the Lord.</p>
</div>
</div>
<div id="SB285_15" class="quote" parent="SB_Canto_2" book="SB" index="254" link="SB 2.8.5" link_text="SB 2.8.5">
<span class="link">[[Vanisource:SB 2.8.5|SB 2.8.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A true representative of the Lord like Nārada, Śukadeva Gosvāmī, Lord Caitanya, the six Gosvāmīs and later Śrīla Bhaktivinoda Ṭhākura and Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura, etc., can deliver all people by their empowered devotional service.</p>
<p>By sincere efforts to hear Śrīmad-Bhāgavatam one realizes his constitutional relationship with the Lord in the transcendental humor of servitude, friendship, paternal affection or conjugal love, and by such self-realization one becomes situated at once in the transcendental loving service of the Lord. Not only were all the pure devotees like Nārada self-realized souls, but they were engaged in preaching work automatically by spiritual impetus, and thus they delivered many poor souls entangled in the material modes. They became so powerful because they sincerely followed the Bhāgavatam principles by regular hearing and worshiping. By such actions the accumulated material lusts, etc., become cleansed by the personal endeavor of the Lord within the heart. The Lord is always within the heart of the living being, but He becomes manifested by one's devotional service.</p>
</div>
</div>
<div id="SB293_16" class="quote" parent="SB_Canto_2" book="SB" index="281" link="SB 2.9.3" link_text="SB 2.9.3">
<span class="link">[[Vanisource:SB 2.9.3|SB 2.9.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The foolish "I" would reply that he will do so in the future. Even accepting that in the future one will be as good a controller of material nature as the Supreme Being, then why is one now under the control of material nature? The Bhagavad-gītā says that one can be freed from the control of the material nature by surrendering unto the Supreme Lord, but if there is no surrender, then the living entity will never be able to control the material nature. So one must also give up this misconception of "I" by practicing the way of devotional service or firmly being situated in the transcendental loving service of the Lord. A poor man without any employment or occupation may undergo so many troubles in life, but if by chance the same man gets a good service under the government, he at once becomes happy. There is no profit in denying the supremacy of the Lord, who is the controller of all energies, but one should be constitutionally situated in one's own glory, namely to be situated in the pure consciousness of being the eternal servitor of the Lord. In his conditional life the living entity is servant of the illusory māyā, and in his liberated state he is the pure, unqualified servant of the Lord. To become untinged by the modes of material nature is the qualification for entering into the service of the Lord. As long as one is a servant of mental concoctions, one cannot be completely free from the disease of "I" and "mine."</p>
</div>
</div>
<div id="SB2932_17" class="quote" parent="SB_Canto_2" book="SB" index="310" link="SB 2.9.32" link_text="SB 2.9.32">
<span class="link">[[Vanisource:SB 2.9.32|SB 2.9.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The secret of success in understanding the intricacies of knowledge of the Absolute Truth, the Personality of Godhead, is the causeless mercy of the Lord. Even in the material world, the father of many sons discloses the secret of his position to the pet sons. The father discloses the confidence unto the son whom he thinks worthy. An important man in the social order can be known by his mercy only. Similarly, one must be very dear to the Lord in order to know the Lord. The Lord is unlimited; no one can know Him completely, but one's advancement in the transcendental loving service of the Lord can make one eligible to know the Lord. Here we can see that the Lord is sufficiently pleased with Brahmājī, and therefore He offers His causeless mercy to him so that Brahmājī may have the factual realization of the Lord by His mercy only.</p>
</div>
</div>
<div id="SB2934_18" class="quote" parent="SB_Canto_2" book="SB" index="312" link="SB 2.9.34" link_text="SB 2.9.34">
<span class="link">[[Vanisource:SB 2.9.34|SB 2.9.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is the original source of all emanations, and everything that is created, maintained and annihilated exists by the energy of the Lord. The sane man who knows this is actually learned, and therefore he becomes a pure devotee of the Lord, engaged in the transcendental loving service of the Lord.</p>
<p>Although the reflectory energy of the Lord displays various illusions to the eyes of persons with a poor fund of knowledge, the sane person knows clearly that the Lord can act, even from far, far beyond our vision, by His different energies, just as fire can diffuse heat and light from a distant place. In the medical science of the ancient sages, known as the Āyur-veda, there is definite acceptance of the Lord s supremacy in the following words:</p>
</div>
</div>
<div id="SB2935_19" class="quote" parent="SB_Canto_2" book="SB" index="313" link="SB 2.9.35" link_text="SB 2.9.35">
<span class="link">[[Vanisource:SB 2.9.35|SB 2.9.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord's name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.</p>
</div>
</div>
<div id="SB2935_20" class="quote" parent="SB_Canto_2" book="SB" index="313" link="SB 2.9.35" link_text="SB 2.9.35">
<span class="link">[[Vanisource:SB 2.9.35|SB 2.9.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord's desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune).</p>
</div>
</div>
<div id="SB2936_21" class="quote" parent="SB_Canto_2" book="SB" index="314" link="SB 2.9.36" link_text="SB 2.9.36">
<span class="link">[[Vanisource:SB 2.9.36|SB 2.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The lowest of human beings can be elevated to the highest stage of devotional life if they are trained by the bona fide spiritual master well versed in the transcendental loving service of the Lord. If the lowest can be so elevated, then what to speak of the highest, who are well versed in the Vedic knowledge? The conclusion is that devotional service to the Lord is open for all, regardless of who they are. That is the confirmation of its application for all kinds of performers of the service.</p>
<p>Therefore the devotional service of the Lord with perfect knowledge through the training of a bona fide spiritual master is advised for everyone, even if one happens not to be a human being. This is confirmed in the Garuḍa Purāṇa as follows:</p>
</div>
</div>
<div id="SB2936_22" class="quote" parent="SB_Canto_2" book="SB" index="314" link="SB 2.9.36" link_text="SB 2.9.36">
<span class="link">[[Vanisource:SB 2.9.36|SB 2.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Even the worms, birds and beasts are assured of elevation to the highest perfectional life if they are completely surrendered to the transcendental loving service of the Lord, so what to speak of the philosophers amongst the human beings?"</p>
<p>Therefore there is no need to seek properly qualified candidates for discharging devotional service to the Lord. Let them be either well behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same, all of them can be elevated to the supreme position by discharging devotional service under the proper guidance. This is also confirmed in the Bhagavad-gītā (9.30, 32) as follows:</p>
</div>
</div>
<div id="SB2936_23" class="quote" parent="SB_Canto_2" book="SB" index="314" link="SB 2.9.36" link_text="SB 2.9.36">
<span class="link">[[Vanisource:SB 2.9.36|SB 2.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Fire is always fire, and thus if someone touches the fire, knowingly or unknowingly, the fire will act in its own way without discrimination. The principle is: harir harati pāpāni duṣṭa-cittair api smṛtaḥ. The all-powerful Lord can purify the devotee of all sinful reactions, just as the sun can sterilize all sorts of infections by its powerful rays. "Attraction for material enjoyment cannot act upon a pure devotee of the Lord." There are hundreds and thousands of aphorisms in the revealed scriptures. Ātmārāmāś ca munayaḥ: "Even the self-realized souls are also attracted by the transcendental loving service of the Lord." Kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ: ([[Vanisource:SB 6.1.15|SB 6.1.15]]) "Simply by hearing and chanting, one becomes a great devotee of Lord Vāsudeva." Na calati bhagavat-padāravindāl lavanimiṣārdham api sa vaiṣṇavāgryaḥ: "A person who does not move from the lotus feet of the Lord even for a moment or a second is to be considered the greatest of all Vaiṣṇavas." Bhagavat-pārṣadatāṁ prāpte mat-sevayā pratītaṁ te: "The pure devotees are convinced of attaining the association of the Personality of Godhead, and thus they are always engaged in the transcendental loving service of the Lord." Therefore in all continents, in all planets, in all universes, devotional service to the Lord, or bhakti-yoga, is current, and that is the statement of the Śrīmad-Bhāgavatam and allied scriptures.</p>
</div>
</div>
<div id="SB2939_24" class="quote" parent="SB_Canto_2" book="SB" index="317" link="SB 2.9.39" link_text="SB 2.9.39">
<span class="link">[[Vanisource:SB 2.9.39|SB 2.9.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"O devotee of the Lord, the purpose of the visual sense is fulfilled simply by seeing you, and to touch your body is the fulfillment of bodily touch. The tongue is meant for glorifying your qualities because in this world a pure devotee of the Lord is very difficult to find."</p>
<p>Originally the senses of the living entity were awarded for this purpose, namely to engage them in the transcendental loving service of the Lord or that of His devotees, but the conditioned souls, illusioned by the material energy, became captivated by sense enjoyment. Therefore the whole process of God consciousness is meant to rectify the conditional activities of the senses and to re-engage them in the direct service of the Lord. Lord Brahmā thus engaged his senses in the Lord by re-creating the conditioned living entities to act in the re-created universe.</p>
</div>
</div>
<div id="SB2942_25" class="quote" parent="SB_Canto_2" book="SB" index="320" link="SB 2.9.42" link_text="SB 2.9.42">
<span class="link">[[Vanisource:SB 2.9.42|SB 2.9.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Devarṣi Nārada inherited from his father Brahmā devotional service, whereas Dakṣa inherited from his father fruitive work, and Sanaka, Sanātana, etc., inherited from their father information about jñāna-kāṇḍa, or transcendental knowledge. But out of them all, Nārada is described here as the most beloved son of Brahmā because of good behavior, obedience, meekness and readiness to render service unto the father. And Nārada is famous as the greatest of all sages because of his being the greatest of all devotees. Nārada is the spiritual master of many famous devotees of the Lord. He is the spiritual master of Prahlāda, Dhruva and Vyāsa, down to the forest animal hunter Kirāta. His only business is to turn everyone to the transcendental loving service of the Lord. Therefore all these features of Nārada make him the dearmost son of his father, and all this is due to Nārada's being a first-class devotee of the Lord. The devotees are always anxious to know more and more about the Supreme Lord, the master of all energies. As confirmed in the Bhagavad-gītā (10.9):</p>
</div>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB3116_0" class="quote" parent="SB_Canto_3" book="SB" index="16" link="SB 3.1.16" link_text="SB 3.1.16">
<span class="link">[[Vanisource:SB 3.1.16|SB 3.1.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In spite of being very strongly insulted by Duryodhana's words, Vidura could see that Duryodhana, under the influence of māyā, the external energy, was making progress on the path toward his own ruination. He therefore considered the acts of the external energy to be supreme, yet he also saw how the internal energy of the Lord helped him in that particular situation. A devotee is always in a renounced temperament because the worldly attractions can never satisfy him. Vidura was never attracted by the royal palace of his brother. He was always ready to leave the place and devote himself completely to the transcendental loving service of the Lord. Now he got the opportunity by the grace of Duryodhana, and instead of being sorry at the strong words of insult, he thanked him from within because it gave him the chance to live alone in a holy place and fully engage in the devotional service of the Lord. The word gata-vyathaḥ (without being sorry) is significant here because Vidura was relieved from the tribulations which trouble every man entangled in material activities. He therefore thought that there was no need to defend his brother with his bow because his brother was meant for ruination. Thus he left the palace before Duryodhana could act. Māyā, the supreme energy of the Lord, acted here both internally and externally.</p>
</div>
</div>
<div id="SB3211_1" class="quote" parent="SB_Canto_3" book="SB" index="56" link="SB 3.2.11" link_text="SB 3.2.11">
<span class="link">[[Vanisource:SB 3.2.11|SB 3.2.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord Himself comes to display His transcendental pastimes, typically represented at Vṛndāvana, Mathurā and Dvārakā. He appears just to attract the conditioned souls back to Godhead, back home to the eternal world. But for want of sufficient piety, the onlookers are not attracted by such pastimes of the Lord. In Bhagavad-gītā it is said that only those who have completely surpassed the way of sinful reaction can engage themselves in the transcendental loving service of the Lord. The entire Vedic way of ritualistic performances is to put every conditioned soul on the path of piety. By strict adherence to the prescribed principles for all orders of social life, one can attain the qualities of truthfulness, control of the mind, control of the senses, forbearance, etc., and can be elevated to the plane of rendering pure devotional service to the Lord. Only by such a transcendental vision are one's material hankerings fully satisfied.</p>
</div>
</div>
<div id="SB3215_2" class="quote" parent="SB_Canto_3" book="SB" index="60" link="SB 3.2.15" link_text="SB 3.2.15">
<span class="link">[[Vanisource:SB 3.2.15|SB 3.2.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The devotees of the Lord are by nature peaceful because they have no material hankering. A liberated soul has no hankering, and therefore he has no lamentation. One who wants to possess also laments when he loses his possession. Devotees have no hankerings for material possessions and no hankerings for spiritual salvation. They are situated in the transcendental loving service of the Lord as a matter of duty, and they do not mind where they are or how they have to act. Karmīs, jñānīs and yogīs all hanker to possess some material or spiritual assets. Karmīs want material possessions, jñānīs and yogīs want spiritual possessions, but devotees do not want any material or spiritual assets. They want only to serve the Lord anywhere in the material or spiritual worlds that the Lord desires, and the Lord is always specifically compassionate towards such devotees.</p>
</div>
</div>
<div id="SB3326_3" class="quote" parent="SB_Canto_3" book="SB" index="105" link="SB 3.3.26" link_text="SB 3.3.26">
<span class="link">[[Vanisource:SB 3.3.26|SB 3.3.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Pure devotees of the Lord are not enthusiastic to put aside their service to the Lord in order to go visit holy places of pilgrimage. A great devotee of the Lord in modern times, Śrī Narottama dāsa Ṭhākura, has sung like this: "To visit holy places of pilgrimage is another bewilderment of the mind because devotional service to the Lord at any place is the last word in spiritual perfection."</p>
<p>For pure devotees of the Lord who are completely satisfied with the transcendental loving service of the Lord, there is hardly any necessity to visit the various places of pilgrimage. But those who are not so advanced have the prescribed duties of visiting pilgrimage sites and regularly performing the rituals. The part of the princely order of the Yadu dynasty who went to Prabhāsa performed all duties to be done in a place of pilgrimage and offered their pious actions to their forefathers and others.</p>
</div>
</div>
<div id="SB3410_4" class="quote" parent="SB_Canto_3" book="SB" index="117" link="SB 3.4.10" link_text="SB 3.4.10">
<span class="link">[[Vanisource:SB 3.4.10|SB 3.4.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although both Uddhava and Maitreya were great souls, the Lord's attention was more on Uddhava because he was a spotlessly pure devotee. A jñāna-bhakta, or one whose devotion is mixed with the monistic viewpoint, is not a pure devotee. Although Maitreya was a devotee, his devotion was mixed. The Lord reciprocates with His devotees on the basis of transcendental love and not on the basis of philosophical knowledge or fruitive activities. In the transcendental loving service of the Lord, there is no place for monistic knowledge or fruitive activities. The gopīs in Vṛndāvana were neither highly learned scholars nor mystic yogīs. They had spontaneous love for the Lord, and thus He became their heart and soul, and the gopīs also became the heart and soul of the Lord. Lord Caitanya approved the relationship of the gopīs with the Lord as supreme. Herein the Lord's attitude towards Uddhava was more intimate than with Maitreya Muni.</p>
</div>
</div>
<div id="SB3415_5" class="quote" parent="SB_Canto_3" book="SB" index="122" link="SB 3.4.15" link_text="SB 3.4.15">
<span class="link">[[Vanisource:SB 3.4.15|SB 3.4.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Those who are associated with the Lord in the Vaikuṇṭha planets achieve all the bodily features of the Lord and appear to be the same as Lord Viṣṇu. Such liberation is called sārūpya-mukti, which is one of the five kinds of liberation. The devotees engaged in the transcendental loving service of the Lord never accept the sāyujya-mukti, or merging in the rays of the Lord called the brahma-jyotir. The devotees can achieve not only liberation but any success in the realm of religiosity, economic development or sense gratification up to the standard of the demigods in the heavenly planets. But such a pure devotee as Uddhava refuses to accept all such facilities. A pure devotee wants simply to engage in the service of the Lord and does not consider his own personal benefit.</p>
</div>
</div>
<div id="SB3418_6" class="quote" parent="SB_Canto_3" book="SB" index="125" link="SB 3.4.18" link_text="SB 3.4.18">
<span class="link">[[Vanisource:SB 3.4.18|SB 3.4.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A pure devotee like Uddhava has no material afflictions because he engages constantly in the transcendental loving service of the Lord. A devotee feels afflicted without the association of the Lord. Constant remembrance of the Lord's activities keeps the devotee alive, and therefore Uddhava requested that the Lord please enlighten him with the knowledge of Śrīmad-Bhāgavatam, as previously instructed to Brahmājī.</p>
</div>
</div>
<div id="SB3431_7" class="quote" parent="SB_Canto_3" book="SB" index="138" link="SB 3.4.31" link_text="SB 3.4.31">
<span class="link">[[Vanisource:SB 3.4.31|SB 3.4.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The specific qualification for becoming the representative of the Lord is to be unaffected by the material modes of nature. The highest qualification of a person in the material world is to be a brāhmaṇa. But since a brāhmaṇa is in the mode of goodness, to be a brāhmaṇa is not sufficient for becoming a representative of the Lord. One has to transcend the mode of goodness also and be situated in unalloyed goodness, unaffected by any of the qualities of material nature. This stage of transcendental qualification is called śuddha-sattva, or vasudeva, and in this stage the science of God can be realized. As the Lord is not affected by the modes of material nature, so a pure devotee of the Lord is also not affected by the modes of nature. That is the primary qualification for being one with the Lord. A person who is able to attain this transcendental qualification is called jīvan-mukta, or liberated, even though he is apparently in material conditions. This liberation is achieved by one who constantly engages in the transcendental loving service of the Lord. In Bhakti-rasāmṛta-sindhu (1.2.187) it is stated:</p>
</div>
</div>
<div id="SB3431_8" class="quote" parent="SB_Canto_3" book="SB" index="138" link="SB 3.4.31" link_text="SB 3.4.31">
<span class="link">[[Vanisource:SB 3.4.31|SB 3.4.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Anyone who, by his actions, mind and words, lives only for the transcendental loving service of the Lord, is certainly a liberated soul, even though he may appear to be in a condition of material existence." Uddhava was in such a transcendental position, and thus he was selected to be the factual representative of the Lord in His bodily absence from the vision of the world. Such a devotee of the Lord is never affected by material strength, intelligence or even renunciation. Such a devotee of the Lord can withstand all onslaughts of material nature, and therefore he is known as gosvāmī. Only such gosvāmīs can penetrate the mysteries of the Lord's transcendental loving relationships.</p>
</div>
</div>
<div id="SB3434_9" class="quote" parent="SB_Canto_3" book="SB" index="141" link="SB 3.4.34" link_text="SB 3.4.34">
<span class="link">[[Vanisource:SB 3.4.34|SB 3.4.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The transcendental bodily expansions manifested by the Lord for His pastimes in the mortal world, and the appearance and disappearance of such transcendental expansions, are difficult subject matters, and those who are not devotees are advised not to discuss the Lord's appearance and disappearance, lest they commit further offenses at the lotus feet of the Lord. The more they discuss the transcendental appearance and disappearance of the Lord in the asuric spirit, the more they enter into the darkest region of hell, as stated in Bhagavad-gītā (16.20). Anyone who is against the transcendental loving service of the Lord is more or less a beastly creature, as confirmed in this verse of Śrīmad-Bhāgavatam.</p>
</div>
</div>
<div id="SB3529_10" class="quote" parent="SB_Canto_3" book="SB" index="172" link="SB 3.5.29" link_text="SB 3.5.29">
<span class="link">[[Vanisource:SB 3.5.29|SB 3.5.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The material creation is meant for rebellious souls who are not prepared to accept subordination under the Supreme Lord. This spirit of false lordship is called false ego. It is manifested in three modes of material nature, and it exists in mental speculation only. Those who are in the mode of goodness think that each and every person is God, and thus they laugh at the pure devotees, who try to engage in the transcendental loving service of the Lord. Those who are puffed up by the mode of passion try to lord it over material nature in various ways. Some of them engage in altruistic activities as if they were agents appointed to do good to others by their mental speculative plans. Such men accept the standard ways of mundane altruism, but their plans are made on the basis of false ego. This false ego extends to the limit of becoming one with the Lord. The last class of egoistic conditioned souls—those in the mode of ignorance—are misguided by identification of the gross body with the self. Thus, all their activities are centered around the body only. All these persons are given the chance to play with false egoistic ideas, but at the same time the Lord is kind enough to give them a chance to take help from scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam so that they may understand the science of Kṛṣṇa and thus make their lives successful. The entire material creation, therefore, is meant for the falsely egoistic living entities hovering on the mental plane under different illusions in the modes of material nature.</p>
</div>
</div>
<div id="SB3633_11" class="quote" parent="SB_Canto_3" book="SB" index="227" link="SB 3.6.33" link_text="SB 3.6.33">
<span class="link">[[Vanisource:SB 3.6.33|SB 3.6.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Service is the real constitutional occupation of all living entities. The living entities are meant to render service to the Lord, and they can attain religious perfection by this service attitude. One cannot attain religious perfection simply by speculating to attain theoretical knowledge. The jñānī division of spiritualists go on speculating only to distinguish the soul from matter, but they have no information of the activities of the soul after being liberated by knowledge. It is said that persons who only mentally speculate to know things as they are and who do not engage in the transcendental loving service of the Lord are simply wasting their time.</p>
<p>It is clearly said here that the principle of service was generated from the legs of the Lord for the sake of perfecting the religious process, but this transcendental service is different from the idea of service in the material world. In the material world, no one wants to be a servant; everyone wants to become the master because false mastership is the basic disease of the conditioned soul. The conditioned soul in the material world wants to lord it over others. Illusioned by the external energy of the Lord, he is forced to become a servant of the material world. That is the real position of the conditioned soul. The last snare of the illusory, external energy is the conception of becoming one with the Lord, and due to this conception the illusioned soul remains in the bondage of material energy, falsely thinking himself a liberated soul and "as good as Nārāyaṇa."</p>
</div>
</div>
<div id="SB379_12" class="quote" parent="SB_Canto_3" book="SB" index="243" link="SB 3.7.9" link_text="SB 3.7.9">
<span class="link">[[Vanisource:SB 3.7.9|SB 3.7.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Sixth Canto, Ninth Chapter, thirty-fourth verse, of the Śrīmad-Bhāgavatam it is stated:</p>
<p>duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo 'śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.</p>
<p>Thus the demigods prayed to the Supreme Lord that although His activities are very difficult to understand, they can still be understood to some extent by those who sincerely engage in the transcendental loving service of the Lord. The demigods admitted that although the Lord is apart from the material influence or creation, He nevertheless creates, maintains and annihilates the complete cosmic manifestation by the agency of the demigods.</p>
</div>
</div>
<div id="SB3924_13" class="quote" parent="SB_Canto_3" book="SB" index="333" link="SB 3.9.24" link_text="SB 3.9.24">
<span class="link">[[Vanisource:SB 3.9.24|SB 3.9.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Every person engaged in the transcendental loving service of the Lord in this material world is prone to so many material activities, and if one is not strong enough to protect himself against the onslaught of material affection, he may be diverted from the spiritual energy. In the material creation Brahmā has to create all kinds of living entities with bodies suitable to their material conditions. Brahmā wants to be protected by the Lord because he has to contact many, many vicious living entities. An ordinary brāhmaṇa may fall from the brahma-tejas, or the power of brahminical excellence, due to his association with many fallen, conditioned souls. Brahmā, as the supermost brāhmaṇa, is afraid of such a falldown, and therefore he prays to the Lord for protection. This is a warning for one and all in the spiritual advancement of life. Unless one is sufficiently protected by the Lord, he may fall down from his spiritual position; therefore one has to pray constantly to the Lord for protection and the blessing to carry out one's duty. Lord Caitanya also entrusted His missionary work to His devotees and assured them of His protection against the onslaught of material affection. The path of spiritual life is stated in the Vedas to be like the edge of a sharpened razor. A little inattentiveness may at once create havoc and bloodshed, but one who is a completely surrendered soul, always seeking protection from the Lord in the discharge of his entrusted duties, has no fear of falling into material contamination.</p>
</div>
</div>
<div id="SB31222_14" class="quote" parent="SB_Canto_3" book="SB" index="445" link="SB 3.12.22" link_text="SB 3.12.22">
<span class="link">[[Vanisource:SB 3.12.22|SB 3.12.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The whole process of the creation, maintenance and dissolution of the cosmic manifestation is meant to give the conditioned souls a chance to go back home, back to Godhead. Brahmā created Rudra to help him in his creative endeavor, but from the very beginning Rudra began to devour the whole creation, and thus he had to be stopped from such devastating activities. Brahmā therefore created another set of good children, who were mostly in favor of worldly fruitive activities. He knew very well, however, that without devotional service to the Lord there is hardly any benefit for the conditioned souls, and therefore he at last created his worthy son Nārada, who is the supreme spiritual master of all transcendentalists. Without devotional service to the Lord one cannot make progress in any department of activity, although the path of devotional service is always independent of anything material. Only the transcendental loving service of the Lord can deliver the real goal of life, and thus the service rendered by Śrīman Nārada Muni is the highest among all the sons of Brahmā.</p>
</div>
</div>
<div id="SB31223_15" class="quote" parent="SB_Canto_3" book="SB" index="446" link="SB 3.12.23" link_text="SB 3.12.23">
<span class="link">[[Vanisource:SB 3.12.23|SB 3.12.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Nārada was born from the best deliberation of Brahmā because Nārada was able to deliver the Supreme Lord to anyone he liked. The Supreme Personality of Godhead cannot be realized by any amount of Vedic knowledge or by any number of penances. But a pure devotee of the Lord like Nārada can deliver the Supreme Lord by his good will. The very name Nārada suggests that he can deliver the Supreme Lord. Nāra means the "Supreme Lord," and da means "one who can deliver." That he can deliver the Supreme Lord does not mean that the Lord is like a commodity that can be delivered to any person. But Nārada can deliver to anyone the transcendental loving service of the Lord as a servitor, friend, parent or lover, as one may desire out of one's own transcendental love for the Lord. In other words, it is Nārada only who can deliver the path of bhakti-yoga, the highest mystic means for attainment of the Supreme Lord.</p>
</div>
</div>
<div id="SB31234_16" class="quote" parent="SB_Canto_3" book="SB" index="457" link="SB 3.12.34" link_text="SB 3.12.34">
<span class="link">[[Vanisource:SB 3.12.34|SB 3.12.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Any person who is engaged one hundred percent in the transcendental loving service of the Lord, at His lotus feet, is very dear to the Personality of Godhead Hari, and the Lord, being situated in the heart of the devotee, excuses all kinds of sins committed by chance." It was never expected that a great personality like Brahmā would ever think of sex indulgence with his daughter. The example shown by Brahmā only suggests that the power of material nature is so strong that it can act upon everyone, even Brahmā. Brahmā was saved by the mercy of the Lord with a little punishment, but by the grace of the Lord he did not lose his prestige as the great Brahmā.</p>
</div>
</div>
<div id="SB31549_17" class="quote" parent="SB_Canto_3" book="SB" index="629" link="SB 3.15.49" link_text="SB 3.15.49">
<span class="link">[[Vanisource:SB 3.15.49|SB 3.15.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Those who are devotees of the Lord are not afraid of any condition of life, provided there is constant engagement in the service of the Lord. It is said of the nārāyaṇa-para, or those who are devotees of Nārāyaṇa, the Supreme Personality of Godhead, na kutaścana bibhyati ([[Vanisource:SB 6.17.28|SB 6.17.28]]). They are not afraid of entering a hellish condition, for since they are engaged in the transcendental loving service of the Lord, heaven or hell is the same for them. In material life both heaven and hell are one and the same because they are material; in either place there is no engagement in the Lord's service. Therefore those who are engaged in the service of the Lord see no distinction between heaven and hell; it is only the materialists who prefer one to the other.</p>
</div>
</div>
<div id="SB31549_18" class="quote" parent="SB_Canto_3" book="SB" index="629" link="SB 3.15.49" link_text="SB 3.15.49">
<span class="link">[[Vanisource:SB 3.15.49|SB 3.15.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">These four devotees prayed to the Lord that although they might go to hell because they had cursed devotees, they might not forget the service of the Lord. The transcendental loving service of the Lord is performed in three ways—with the body, with the mind and with words. Here the sages pray that their words may always be engaged in glorifying the Supreme Lord. One may speak very nicely with ornamental language or one may be expert at controlled grammatical presentation, but if one's words are not engaged in the service of the Lord, they have no flavor and no actual use. The example is given here of tulasī leaves. The tulasī leaf is very useful even from the medicinal or antiseptic point of view. It is considered sacred and is offered to the lotus feet of the Lord. The tulasī leaf has numerous good qualities, but if it were not offered to the lotus feet of the Lord, tulasī could not be of much value or importance. Similarly, one may speak very nicely from the rhetorical or grammatical point of view, which may be very much appreciated by a materialistic audience, but if one's words are not offered to the service of the Lord, they are useless. The holes of the ears are very small and can be filled with any insignificant sound, so how can they receive as great a vibration as the glorification of the Lord?</p>
</div>
</div>
<div id="SB3182223_19" class="quote" parent="SB_Canto_3" book="SB" index="720" link="SB 3.18.22-23" link_text="SB 3.18.22-23">
<span class="link">[[Vanisource:SB 3.18.22-23|SB 3.18.22-23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are two classes of living entities; one is called sura, or the demigods, and the other is called asura, or the demons. Demons are generally fond of worshiping the demigods, and there are evidences that by such worship they get extensive power for their sense gratification. This later proves to be a cause of trouble to the brāhmaṇas, demigods and other innocent living entities. Demons habitually find fault with the demigods, brāhmaṇas and innocent, to whom they are a constant source of fear. The way of the demon is to take power from the demigods and then tease the demigods themselves. There is an instance of a great devotee of Lord Śiva who obtained a boon from Lord Śiva that the head of whomever he touched with his hand would come off its trunk. As soon as the boon was offered to him, the demon wanted to touch the very head of Lord Śiva. That is their way. The devotees of the Supreme Personality of Godhead do not, however, ask any favor for sense gratification. Even if they are offered liberation, they refuse it. They are happy simply engaging in the transcendental loving service of the Lord.</p>
</div>
</div>
<div id="SB32121_20" class="quote" parent="SB_Canto_3" book="SB" index="837" link="SB 3.21.21" link_text="SB 3.21.21">
<span class="link">[[Vanisource:SB 3.21.21|SB 3.21.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Everyone, therefore, whether he desires material enjoyment, liberation or the transcendental loving service of the Lord, should engage himself, offering obeisances unto the Supreme Lord, because the Lord can award everyone his desired benediction. In Bhagavad-gītā the Lord affirms, ye yathā māṁ prapadyante: ([[Vanisource:BG 4.11 (1972)|BG 4.11]]) anyone who desires to be a successful enjoyer in this material world is awarded that benediction by the Lord, anyone who wants to be liberated from the entanglement of this material world is given liberation by the Lord, and anyone who desires to constantly engage in His service in full Kṛṣṇa consciousness is awarded that benediction by the Lord. For material enjoyment He has prescribed so many ritualistic sacrificial performances in the Vedas, and thus people may take advantage of those instructions and enjoy material life in higher planets or in a noble aristocratic family. These processes are mentioned in the Vedas, and one can take advantage of them. It is similar with those who want to be liberated from this material world.</p>
</div>
</div>
<div id="SB32121_21" class="quote" parent="SB_Canto_3" book="SB" index="837" link="SB 3.21.21" link_text="SB 3.21.21">
<span class="link">[[Vanisource:SB 3.21.21|SB 3.21.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Since Bhagavad-gītā is also Vedānta-sūtra, by understanding Śrīmad-Bhāgavatam, Vedānta-sūtra or Bhagavad-gītā one can obtain real knowledge. When one obtains real knowledge, he becomes theoretically one with the Supreme, and when he actually begins the service of Brahman, or Kṛṣṇa consciousness, he is not only liberated but situated in his spiritual life. Similarly, for those who want to lord it over material nature, there are so many departments of material enjoyment; material knowledge and material science are available, and the Lord provides for persons who want to enjoy them. The conclusion is that one should worship the Supreme Personality of Godhead for any benediction. The word kāma-varṣam is very significant, for it indicates that He satisfies the desires of anyone who approaches Him. But one who sincerely loves Kṛṣṇa and yet wants material enjoyment is in perplexity. Kṛṣṇa, being very kind toward him, gives him an opportunity to engage in the transcendental loving service of the Lord, and so he gradually forgets the hallucination.</p>
</div>
</div>
<div id="SB32511_22" class="quote" parent="SB_Canto_3" book="SB" index="1014" link="SB 3.25.11" link_text="SB 3.25.11">
<span class="link">[[Vanisource:SB 3.25.11|SB 3.25.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">If anyone actually wants relief, the best course is to surrender unto the Supreme Personality of Godhead. The Lord is also described here as sad-dharma-vidāṁ variṣṭham. This indicates that of all transcendental occupations the best occupation is eternal loving service unto the Supreme Personality of Godhead. Dharma is sometimes translated as "religion," but that is not exactly the meaning. Dharma actually means "that which one cannot give up," "that which is inseparable from oneself." The warmth of fire is inseparable from fire; therefore warmth is called the dharma, or nature, of fire. Similarly, sad-dharma means "eternal occupation." That eternal occupation is engagement in the transcendental loving service of the Lord. The purpose of Kapiladeva's Sāṅkhya philosophy is to propagate pure, uncontaminated devotional service, and therefore He is addressed here as the most important personality amongst those who know the transcendental occupation of the living entity.</p>
</div>
</div>
<div id="SB32724_23" class="quote" parent="SB_Canto_3" book="SB" index="1141" link="SB 3.27.24" link_text="SB 3.27.24">
<span class="link">[[Vanisource:SB 3.27.24|SB 3.27.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A living entity's independence is lost by material contact. In the spiritual field he has full independence, and therefore there is no question of becoming dependent upon the three modes of material nature. This position is attained by a devotee, and therefore he gives up the tendency for material enjoyment after seeing its faultiness.</p>
<p>The difference between a devotee and an impersonalist is that an impersonalist tries to become one with the Supreme so that he can enjoy without impediment, whereas a devotee gives up the entire mentality of enjoying and engages in the transcendental loving service of the Lord. That is his constitutional glorified position. At that time he is īśvara, fully independent. The real īśvara or īśvaraḥ paramaḥ, the supreme īśvara, or supreme independent, is Kṛṣṇa. The living entity is īśvara only when engaged in the service of the Lord. In other words, transcendental pleasure derived from loving service to the Lord is actual independence.</p>
</div>
</div>
<div id="SB32834_24" class="quote" parent="SB_Canto_3" book="SB" index="1180" link="SB 3.28.34" link_text="SB 3.28.34">
<span class="link">[[Vanisource:SB 3.28.34|SB 3.28.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One has to be promoted to the platform of living yoga.</p>
<p>One should engage in the service of the Lord twenty-four hours a day, as confirmed in the Brahma-saṁhitā. The stage of premāñjana-cchurita can be attained by developing complete love. When one's love for the Supreme Personality of Godhead in devotional service is fully developed, one always sees the Lord, even without artificially meditating on His form. His vision is divine because he has no other engagement. At this stage of spiritual realization it is not necessary to engage the mind artificially. Since the meditation recommended in the lower stages is a means to come to the platform of devotional service, those already engaged in the transcendental loving service of the Lord are above such meditation. This stage of perfection is called Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="SB33115_25" class="quote" parent="SB_Canto_3" book="SB" index="1282" link="SB 3.31.15" link_text="SB 3.31.15">
<span class="link">[[Vanisource:SB 3.31.15|SB 3.31.15, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The human soul further prays: The living entity is put under the influence of material nature and continues a hard struggle for existence on the path of repeated birth and death. This conditional life is due to his forgetfulness of his relationship with the Supreme Personality of Godhead. Therefore, without the Lord's mercy, how can he again engage in the transcendental loving service of the Lord?</p>
</div>
</div>
<div id="SB33147_26" class="quote" parent="SB_Canto_3" book="SB" index="1313" link="SB 3.31.47" link_text="SB 3.31.47">
<span class="link">[[Vanisource:SB 3.31.47|SB 3.31.47, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead is beyond the material creation. It is admitted even by impersonalists like Śaṅkarācārya that Nārāyaṇa is transcendental to this material creation. As such, when one actually engages in the service of the Lord in various forms, either Nārāyaṇa or Rādhā-Kṛṣṇa or Sītā-Rāma, he is understood to be on the platform of liberation. The Bhāgavatam also confirms that liberation means to be situated in one's constitutional position. Since a living entity is eternally the servitor of the Supreme Lord, when one seriously and sincerely engages in the transcendental loving service of the Lord, he is situated in the position of liberation. One should try to associate with a liberated person, and then the problems of life, namely birth and death, can be solved.</p>
</div>
</div>
<div id="SB33327_27" class="quote" parent="SB_Canto_3" book="SB" index="1378" link="SB 3.33.27" link_text="SB 3.33.27">
<span class="link">[[Vanisource:SB 3.33.27|SB 3.33.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A great Vaiṣṇava said that he who has no remembrance of his body is not bound to material existence. As long as we are conscious of our bodily existence, it is to be understood that we are living conditionally, under the three modes of material nature. When one forgets his bodily existence, his conditional, material life is over. This forgetfulness is actually possible when we engage our senses in the transcendental loving service of the Lord. In the conditional state, one engages his senses as a member of a family or as a member of a society or country. But when one forgets all such membership in material circumstances and realizes that he is an eternal servant of the Supreme Lord, that is actual forgetfulness of material existence.</p>
<p>This forgetfulness actually occurs when one renders service unto the Lord. A devotee no longer works with the body for sense gratification with family, society, country, humanity and so on. He simply works for the Supreme Personality of Godhead, Kṛṣṇa. That is perfect Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="SB33337_28" class="quote" parent="SB_Canto_3" book="SB" index="1388" link="SB 3.33.37" link_text="SB 3.33.37">
<span class="link">[[Vanisource:SB 3.33.37|SB 3.33.37, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The description of the dealings of Kapiladeva and His mother is very confidential, and anyone who hears or reads this narration becomes a devotee of the Supreme Personality of Godhead, who is carried by Garuḍa, and he thereafter enters into the abode of the Supreme Lord to engage in the transcendental loving service of the Lord.</p>
</div>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4649_0" class="quote" parent="SB_Canto_4" book="SB" index="223" link="SB 4.6.49" link_text="SB 4.6.49">
<span class="link">[[Vanisource:SB 4.6.49|SB 4.6.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A Vaiṣṇava is never bewildered by the influence of the external energy because he is engaged in the transcendental loving service of the Lord. The Lord states in Bhagavad-gītā (7.14):</p>
:daivī hy eṣā guṇa-mayī
:mama māyā duratyayā
:mām eva ye prapadyante
:māyām etāṁ taranti te
<p>"My divine energy consisting of the three modes of material nature is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." A Vaiṣṇava should take care of those who are bewildered by this māyā instead of becoming angry with them, because without a Vaiṣṇava's mercy they have no way to get out of the clutches of māyā. Those who have been condemned by māyā are rescued by the mercy of devotees.</p>
</div>
</div>
<div id="SB4729_1" class="quote" parent="SB_Canto_4" book="SB" index="256" link="SB 4.7.29" link_text="SB 4.7.29">
<span class="link">[[Vanisource:SB 4.7.29|SB 4.7.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Later, when he was pleased, the yajña performances were reinstituted, and therefore he regretted his activities. Now he says that because his mind is fixed on the lotus feet of the Supreme Lord, Viṣṇu, he is no longer disturbed by the ordinary critics of his way of life. From this statement by Lord Śiva it is understood that as long as one is on the material platform one is affected by the three modes of material nature. As soon as one is in Kṛṣṇa consciousness, however, one is no longer affected by such material activities. One should therefore always be fixed in Kṛṣṇa consciousness, busy in the transcendental loving service of the Lord. It is guaranteed that such a devotee will never be affected by the actions and reactions of the three modes of material nature. This fact is also corroborated in Bhagavad-gītā: anyone who is fixed in the transcendental service of the Lord has surpassed all the material qualities and is situated in the status of Brahman realization, in which one is not afflicted by hankering for material objects. The recommendation of the Śrīmad-Bhāgavatam is that one should always be Kṛṣṇa conscious and should never forget his transcendental relationship with the Lord.</p>
</div>
</div>
<div id="SB4852_2" class="quote" parent="SB_Canto_4" book="SB" index="340" link="SB 4.8.52" link_text="SB 4.8.52">
<span class="link">[[Vanisource:SB 4.8.52|SB 4.8.52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This fixed meditation is called samādhi, or trance. A person constantly engaged in the transcendental loving service of the Lord cannot be deviated from meditating on the form of the Lord, as described herein. The arcana-mārga, or the devotional path prescribed in the Pañcarātra system of devotional service for worshiping the Deity in the temple, makes the devotee think constantly of the Lord; that is samādhi, or trance. One who practices in this way cannot deviate from the service of the Lord, and that makes him perfect in the mission of human life.</p>
</div>
</div>
<div id="SB4861_3" class="quote" parent="SB_Canto_4" book="SB" index="348" link="SB 4.8.61" link_text="SB 4.8.61">
<span class="link">[[Vanisource:SB 4.8.61|SB 4.8.61, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are different stages of perfection according to different persons' objectives. Generally people are karmīs, for they engage in activities of sense gratification. Above the karmīs are the jñānīs, who are trying to become liberated from material entanglement. Yogīs are still more advanced because they meditate on the lotus feet of the Supreme Personality of Godhead. And above all these are the devotees, who simply engage in the transcendental loving service of the Lord; they are situated seriously on the topmost platform of ecstasy.</p>
<p>Here Dhruva Mahārāja is advised that if he has no desire for sense gratification, then he should directly engage himself in the transcendental loving service of the Lord. The path of apavarga, or liberation, begins from the stage called mokṣa. In this verse the word vimuktaye, "for liberation," is especially mentioned. If one wants to he happy within this material world, he may aspire to go to the different material planetary systems where there is a higher standard of sense gratification, but real mokṣa, or liberation, is performed without any such desire. This is explained in the Bhakti-rasāmṛta-sindhu by the term anyābhilāṣitā-śūnyam ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]), "without desire for material sense gratification."</p>
</div>
</div>
<div id="SB4881_4" class="quote" parent="SB_Canto_4" book="SB" index="368" link="SB 4.8.81" link_text="SB 4.8.81">
<span class="link">[[Vanisource:SB 4.8.81|SB 4.8.81, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Dhruva Mahārāja's influence, attained by executing devotional service unto the Lord, was felt even by the demigods, who had never before experienced such a situation. Because of Dhruva Mahārāja's controlling his breathing, the entire universal breathing process was choked. It is by the will of the Supreme Personality of Godhead that material entities cannot breathe whereas spiritual entities are able to breathe; material entities are products of the Lord's external energy, whereas spiritual entities are products of the Lord's internal energy. The demigods approached the Supreme Personality of Godhead, who is the controller of both kinds of entities, in order to know why their breathing was choked. The Supreme Lord is the ultimate goal for the solution to all problems within this material world. In the spiritual world there are no problems, but the material world is always problematic. Since the Supreme Personality of Godhead is the master of both the material and spiritual worlds, it is better to approach Him in all problematic situations. Those who are devotees, therefore, have no problems in this material world. Viśvaṁ pūrṇa-sukhāyate (Caitanya-candrāmṛta): devotees are free from all problems because they are fully surrendered unto the Supreme Personality of Godhead. For a devotee, everything in the world is very pleasing because he knows how to use everything in the transcendental loving service of the Lord.</p>
</div>
</div>
<div id="SB494_5" class="quote" parent="SB_Canto_4" book="SB" index="373" link="SB 4.9.4" link_text="SB 4.9.4">
<span class="link">[[Vanisource:SB 4.9.4|SB 4.9.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Every devotee wants to chant the transcendental qualities of the Lord. Devotees are always interested in hearing about the Lord's transcendental qualities, and they are always eager to glorify these qualities, but sometimes they feel inconvenienced by humbleness. The Personality of Godhead, being situated in everyone's heart, specifically gives a devotee intelligence to describe Him. It is therefore understood that when a devotee writes or speaks about the Supreme Personality of Godhead, his words are dictated by the Lord from within. This is confirmed in Bhagavad-gītā, Tenth Chapter: to those who constantly engage in the transcendental loving service of the Lord, the Lord, from within, dictates what to do next in order to serve Him. When Dhruva Mahārāja felt hesitant, not knowing how to describe the Lord for want of sufficient experience, the Lord, out of His causeless mercy, touched His conchshell to Dhruva's forehead, and he was transcendentally inspired. This transcendental inspiration is called brahma-maya because when one is thus inspired, the sound he produces exactly corresponds to the sound vibration of the Vedas. This is not the ordinary sound vibration of this material world. Therefore the sound vibration of the Hare Kṛṣṇa mantra, although presented in the ordinary alphabet, should not be taken as mundane or material.</p>
</div>
</div>
<div id="SB42010_6" class="quote" parent="SB_Canto_4" book="SB" index="803" link="SB 4.20.10" link_text="SB 4.20.10">
<span class="link">[[Vanisource:SB 4.20.10|SB 4.20.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Māyāvāda conception of kaivalya and that of the Vaiṣṇava community is different. The Māyāvādī thinks that as soon as one is free from all material contamination, he is merged into the existence of the Supreme. The Vaiṣṇava philosopher's conception of kaivalya is different. He understands both his position and the position of the Supreme Personality of Godhead. In the uncontaminated condition, the living entity understands that he is the eternal servitor of the Supreme, and that is called Brahman realization, the spiritual perfection of the living entity. This rapport is very easily achieved. As stated in Bhagavad-gītā, when one is engaged in the transcendental loving service of the Lord, he is immediately situated on the transcendental platform of kaivalya, or Brahman.</p>
</div>
</div>
<div id="SB42038_7" class="quote" parent="SB_Canto_4" book="SB" index="830" link="SB 4.20.38" link_text="SB 4.20.38">
<span class="link">[[Vanisource:SB 4.20.38|SB 4.20.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Lord is not visible to material eyes, but when the material senses are inclined to the transcendental loving service of the Lord and are thus purified, the Lord reveals Himself to the vision of the devotee. Avyakta means "unmanifested." Although the material world is the creation of the Supreme Personality of Godhead, He is unmanifested to material eyes. Mahārāja Pṛthu, however, developed spiritual eyes by his pure devotional service. Here, therefore, the Lord is described as sandarśitātmā, for He reveals Himself to the vision of the devotee, although He is not visible to ordinary eyes.</p>
</div>
</div>
<div id="SB42137_8" class="quote" parent="SB_Canto_4" book="SB" index="866" link="SB 4.21.37" link_text="SB 4.21.37">
<span class="link">[[Vanisource:SB 4.21.37|SB 4.21.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When a brāhmaṇa, however, rises to the platform of personal understanding of the Supreme Godhead, he becomes a Vaiṣṇava. A Vaiṣṇava is transcendental even to a brāhmaṇa. In the material conception, the position of a brāhmaṇa is the highest in human society, but a Vaiṣṇava is transcendental even to a brāhmaṇa. Both the brāhmaṇa and Vaiṣṇava are spiritually advanced. A brāhmaṇa's qualifications are mentioned in Bhagavad-gītā as truthfulness, mental equanimity, control of the senses, the power of tolerance, simplicity, knowledge of the Absolute Truth, firm faith in the scriptures, and practical application of the brahminical qualities in life. In addition to all these qualifications, when one fully engages in the transcendental loving service of the Lord, he becomes a Vaiṣṇava. Pṛthu Mahārāja warns his citizens who are actually engaged in the devotional service of the Lord to take care against offenses to the brāhmaṇas and Vaiṣṇavas. Offenses at their lotus feet are so destructive that even the descendants of Yadu who were born in the family of Lord Kṛṣṇa were destroyed due to offenses at their feet. The Supreme Personality of Godhead cannot tolerate any offense at the lotus feet of brāhmaṇas and Vaiṣṇavas. Sometimes, due to their powerful positions, princes or government servants neglect the position of brāhmaṇas and Vaiṣṇavas, not knowing that because of their offense they will be ruined.</p>
</div>
</div>
<div id="SB42230_9" class="quote" parent="SB_Canto_4" book="SB" index="911" link="SB 4.22.30" link_text="SB 4.22.30">
<span class="link">[[Vanisource:SB 4.22.30|SB 4.22.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Similarly, when the big columns of material desire increase, the clear water of consciousness is dried up. Therefore these columns of kuśa grass should be cut or thrown away from the very beginning. Śrī Caitanya Mahāprabhu has instructed that if from the very beginning we do not take care of unwanted grass in the paddy fields, the fertilizing agents or water will be used by them, and the paddy plants will dry up. The material desire for sense enjoyment is the cause of our falldown in this material world, and thus we suffer the threefold miseries and continuous birth, death, old age and disease. However, if we turn our desires toward the transcendental loving service of the Lord, our desires become purified. We cannot kill desires. We have to purify them of different designations. If we constantly think of being a member of a particular nation, society or family and continuously think about them, we become very strongly entangled in the conditioned life of birth and death. But if our desires are applied to the service of the Lord, they become purified, and thus we become immediately freed from material contamination.</p>
</div>
</div>
<div id="SB42477_10" class="quote" parent="SB_Canto_4" book="SB" index="1055" link="SB 4.24.77" link_text="SB 4.24.77">
<span class="link">[[Vanisource:SB 4.24.77|SB 4.24.77, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When Dhruva Mahārāja became perfect by austerity and saw the Supreme Personality of Godhead face to face, he was offered any kind of benediction he wanted. However, Dhruva replied that he did not want anything, for he was perfectly satisfied with the benediction of seeing the Lord. Except for the service of the Supreme Lord, whatever we want is called illusion, māyā. Śrī Caitanya Mahāprabhu said: jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' ([[Vanisource:CC Madhya 20.108-109|CC Madhya 20.108]]). Every living entity is an eternal servant of the Lord; therefore when one engages in the service of the Lord, he realizes the highest perfection of life. A faithful servant can fulfill any desire by the grace of the master, and one who engages in the transcendental loving service of the Lord has nothing to aspire for separately. All his desires are fulfilled simply by engaging constantly in the Lord's loving service. Lord Śiva shows us that any devotee can be successful simply by chanting the prayers which he has recited.</p>
</div>
</div>
<div id="SB42810_11" class="quote" parent="SB_Canto_4" book="SB" index="1179" link="SB 4.28.10" link_text="SB 4.28.10">
<span class="link">[[Vanisource:SB 4.28.10|SB 4.28.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This movement is giving human society information about the kingdom of God. There is God, there is Kṛṣṇa, and everyone can return to God and live eternally in bliss and knowledge. A Kṛṣṇa conscious person is not afraid of giving up the body because his position is always eternal. A Kṛṣṇa conscious person engages in the transcendental loving service of the Lord eternally; therefore as long as he lives within the body, he is happy to engage in the loving service of the Lord, and when he gives up the body, he is also permanently situated in the service of the Lord. The saintly devotees are always free and liberated, whereas the karmīs, who have no knowledge of spiritual life or the transcendental loving service of the Lord, are very much afraid of giving up the rotten material body.</p>
</div>
</div>
<div id="SB42953_12" class="quote" parent="SB_Canto_4" book="SB" index="1276" link="SB 4.29.53" link_text="SB 4.29.53">
<span class="link">[[Vanisource:SB 4.29.53|SB 4.29.53, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">After many births we have attained this human form; therefore before death comes, we should engage ourselves in the transcendental loving service of the Lord. That is the fulfillment of human life.</p>
</div>
</div>
<div id="SB42978_13" class="quote" parent="SB_Canto_4" book="SB" index="1300" link="SB 4.29.78" link_text="SB 4.29.78">
<span class="link">[[Vanisource:SB 4.29.78|SB 4.29.78, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">While in the subtle body, we create many plans to enjoy sense gratification. These plans are recorded in the spool of one's mind as bīja, the root of fruitive activities. In conditional life the living entity creates a series of bodies one after another, and this is called karma-bandhana. As explained in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yam-karma-bandhanaḥ: if we act only for the satisfaction of Viṣṇu, there is no bondage due to material activity, but if we act otherwise, we become entrapped by one material activity after another. Under these circumstances, it is to be supposed that by thinking, feeling and willing, we are creating a series of future material bodies. In the words of Bhaktivinoda Ṭhākura, anādi karama-phale, padi' bhavārṇava jale. The living entity falls into the ocean of karma-bandhana as a result of past material activities. Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together. The rest of one's time should be devoted to engaging in the transcendental loving service of the Lord. In this way one can attain relief from the reactions of material activity.</p>
</div>
</div>
<div id="SB42982_14" class="quote" parent="SB_Canto_4" book="SB" index="1304" link="SB 4.29.82" link_text="SB 4.29.82">
<span class="link">[[Vanisource:SB 4.29.82|SB 4.29.82, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Having undergone austerities and penances at Kapilāśrama, King Prācīnabarhi attained full liberation from all material designations. He constantly engaged in the transcendental loving service of the Lord and attained a spiritual position qualitatively equal to that of the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB42982_15" class="quote" parent="SB_Canto_4" book="SB" index="1304" link="SB 4.29.82" link_text="SB 4.29.82">
<span class="link">[[Vanisource:SB 4.29.82|SB 4.29.82, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." ([[Vanisource:BG 7.14 (1972)|BG 7.14]])</p>
<p>As soon as the living entity engages in the transcendental loving service of the Lord, he immediately attains freedom from all material conditions (sa guṇān samatītyaitān brahma-bhūyāya kalpate ([[Vanisource:BG 14.26 (1972)|BG 14.26]])). In the material state the living entity is on the jīva-bhūta platform, but when he renders devotional service to the Lord, he is elevated to the brahma-bhūta platform ([[Vanisource:SB 4.30.20|SB 4.30.20]]). On the brahma-bhūta platform the living entity is liberated from material bondage, and he engages in the service of the Lord. In this verse the word dhīra is sometimes read as vīra. Actually there is not very much difference. The word dhīra means "sober," and vīra means "hero." One who is struggling against māyā is a hero, and one who is sober enough to understand his position is a dhīra. Without becoming sober or heroic, one cannot attain spiritual salvation.</p>
</div>
</div>
<div id="SB43018_16" class="quote" parent="SB_Canto_4" book="SB" index="1328" link="SB 4.30.18" link_text="SB 4.30.18">
<span class="link">[[Vanisource:SB 4.30.18|SB 4.30.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By the grace of the Lord, the Pracetās were given special facilities. Although they could live millions of years to enjoy material facilities, they still would not be deviated from the transcendental loving service of the Lord. Being thus fully engaged, the Pracetās would be completely freed from all material attachment. Material attachment is very strong. During one lifetime, a materialist engages in acquiring land, money, friends, society, friendship, love and so on. He also wants to enjoy the heavenly planets after the annihilation of the body. If one is engaged in devotional service, however, he becomes unattached to all kinds of material enjoyment and suffering. In the material world, those who are elevated to the higher planetary systems are supposed to enjoy all material facilities, whereas those degraded to lower planetary systems are supposed to live in a hellish condition. A devotee, however, is transcendental to both heavenly and hellish conditions. According to Bhagavad-gītā (14.26), a devotee's position is described in this way:</p>
</div>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB526_0" class="quote" parent="SB_Canto_5" book="SB" index="49" link="SB 5.2.6" link_text="SB 5.2.6">
<span class="link">[[Vanisource:SB 5.2.6|SB 5.2.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification or seeing a woman who is similarly interested is more abominable than drinking poison willingly." (Caitanya-caritāmṛta, Madhya 11.8) One who is serious about going back home, back to Godhead, should not contemplate the attractive features of women and the opulence of rich men. Such contemplation will check one's advancement in spiritual life. Once a devotee is fixed in Kṛṣṇa consciousness, however, these attractions will not agitate his mind.</p>
</div>
</div>
<div id="SB52418_1" class="quote" parent="SB_Canto_5" book="SB" index="606" link="SB 5.24.18" link_text="SB 5.24.18">
<span class="link">[[Vanisource:SB 5.24.18|SB 5.24.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead is described as Uttamaśloka, "He who is worshiped by the best of selected Sanskrit verses," and His devotees such as Bali Mahārāja are also worshiped by puṇya-śloka, verses that increase one's piety. Bali Mahārāja offered everything to the Lord—his wealth, his kingdom and even his own body (sarvātma-nivedane baliḥ). The Lord appeared before Bali Mahārāja as a brāhmaṇa beggar, and Bali Mahārāja gave Him everything he had. However, Bali Mahārāja did not become poor; by donating all his possessions to the Supreme Personality of Godhead, he became a successful devotee and got everything back again with the blessings of the Lord. Similarly, those who give contributions to expand the activities of the Kṛṣṇa consciousness movement and to accomplish its objectives will never be losers; they will get their wealth back with the blessings of Lord Kṛṣṇa. On the other side, those who collect contributions on behalf of the International Society for Krishna Consciousness should be very careful not to use even a farthing of the collection for any purpose other than the transcendental loving service of the Lord.</p>
</div>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB642728_0" class="quote" parent="SB_Canto_6" book="SB" index="167" link="SB 6.4.27-28" link_text="SB 6.4.27-28">
<span class="link">[[Vanisource:SB 6.4.27-28|SB 6.4.27-28, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Just as great learned brāhmaṇas who are expert in performing ritualistic ceremonies and sacrifices can extract the fire dormant within wooden fuel by chanting the fifteen Sāmidhenī mantras, thus proving the efficacy of the Vedic mantras, so those who are actually advanced in consciousness—in other words, those who are Kṛṣṇa conscious—can find the Supersoul, who by His own spiritual potency is situated within the heart. The heart is covered by the three modes of material nature and the nine material elements (material nature, the total material energy, the ego, the mind and the five objects of sense gratification), and also by the five material elements and the ten senses. These twenty-seven elements constitute the external energy of the Lord. Great yogīs meditate upon the Lord, who is situated as the Supersoul, Paramātmā, within the core of the heart. May that Supersoul be pleased with me. The Supersoul is realized when one is eager for liberation from the unlimited varieties of material life. One actually attains such liberation when he engages in the transcendental loving service of the Lord and realizes the Lord because of his attitude of service. The Lord may be addressed by various spiritual names, which are inconceivable to the material senses. When will that Supreme Personality of Godhead be pleased with me?</p>
</div>
</div>
<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
</div>
<div id="SB7917_0" class="quote" parent="SB_Canto_7" book="SB" index="375" link="SB 7.9.17" link_text="SB 7.9.17">
<span class="link">[[Vanisource:SB 7.9.17|SB 7.9.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Prahlāda Mahārāja aspired to engage in the service of the lotus feet of the Lord. After the death of his father, who was materially very opulent, Prahlāda would have inherited his father's property, which extended throughout the world, but Prahlāda Mahārāja was not inclined to accept such material opulence, for whether one is in the heavenly or hellish planets or is a rich or a poor man's son, material conditions are everywhere. Therefore no condition of life is at all pleasing. If one wants the uncontaminated pleasure of blissful life, he must engage himself in the transcendental loving service of the Lord. Material opulence may be somewhat pleasing for the time being, but to come to that temporary pleasing condition one must work extremely hard. When a poor man is rich he may be better situated, but to come to that position he had to accept many miseries. The fact is that in material life, whether one is miserable or happy, both conditions are miserable. If one actually wants happy, blissful life, one must become Kṛṣṇa conscious and constantly engage in the transcendental loving service of the Lord. That is the real remedy. The entire world is under the illusion that people will be happy by advancing in materialistic measures to counteract the miseries of conditional life, but this attempt will never be successful. Humanity must be trained to engage in the transcendental loving service of the Lord. That is the purpose of the Kṛṣṇa consciousness movement. There can be no happiness in changing one's material conditions, for everywhere there is trouble and misery.</p>
</div>
</div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
</div>
<div id="SB832_0" class="quote" parent="SB_Canto_8" book="SB" index="60" link="SB 8.3.2" link_text="SB 8.3.2">
<span class="link">[[Vanisource:SB 8.3.2|SB 8.3.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this verse the words etac cid-ātmakam are very important. The material body certainly consists only of material elements, but when one awakens to Kṛṣṇa conscious understanding, the body is no longer material but spiritual. The material body is meant for sense enjoyment, whereas the spiritual body engages in the transcendental loving service of the Lord. Therefore, a devotee who engages in the service of the Supreme Lord and who constantly thinks of Him should never be considered to have a material body. It is therefore enjoined, guruṣu nara-matiḥ: one should stop thinking of the spiritual master as an ordinary human being with a material body. Arcye viṣṇau śilā-dhīḥ: everyone knows that the Deity in the temple is made of stone, but to think that the Deity is merely stone is an offense. Similarly, to think that the body of the spiritual master consists of material ingredients is offensive. Atheists think that devotees foolishly worship a stone statue as God and an ordinary man as the guru. The fact is, however, that by the grace of Kṛṣṇa's omnipotence, the so-called stone statue of the Deity is directly the Supreme Personality of Godhead, and the body of the spiritual master is directly spiritual. A pure devotee who is engaged in unalloyed devotional service should be understood to be situated on the transcendental platform (sa guṇān samatītyaitān brahma-bhūyāya kalpate ([[Vanisource:BG 14.26 (1972)|BG 14.26]])). Let us therefore offer our obeisances unto the Supreme Personality of Godhead, by whose mercy so-called material things also become spiritual when they are engaged in spiritual activity.</p>
</div>
</div>
<div id="SB8126_1" class="quote" parent="SB_Canto_8" book="SB" index="401" link="SB 8.12.6" link_text="SB 8.12.6">
<span class="link">[[Vanisource:SB 8.12.6|SB 8.12.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One is in the material world when he thinks, "I am this body, and everything with reference to my body is mine." Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti ([[Vanisource:SB 5.5.8|SB 5.5.8]]). This is the symptom of material life. In the materialistic conception of life, one thinks, "This is my house, this is my land, this is my family, this is my state," and so on. But those who are munayaḥ, saintly persons following in the footsteps of Nārada Muni, simply engage in the transcendental loving service of the Lord without any personal desire for sense gratification. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). Either in this life or in the next, the only concern of such saintly devotees is to serve the Supreme Personality of Godhead. Thus they are also absolute because they have no other desires. Being freed from the dualities of material desire, they are called śreyas-kāmāḥ. In other words, they are not concerned with dharma (religiosity), artha (economic development), or kāma (sense gratification). The only concern of such devotees is mokṣa, liberation. This mokṣa does not refer to becoming one with the Supreme like the Māyāvādī philosophers. Caitanya Mahāprabhu explained that real mokṣa means taking shelter of the lotus feet of the Personality of Godhead.</p>
</div>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB9651_0" class="quote" parent="SB_Canto_9" book="SB" index="243" link="SB 9.6.51" link_text="SB 9.6.51">
<span class="link">[[Vanisource:SB 9.6.51|SB 9.6.51, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Alas, for a person seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly."</p>
<p>One who desires complete freedom from material bondage can engage himself in the transcendental loving service of the Lord. He must not associate with viṣayī—materialistic persons or those interested in sex life. Every materialist is interested in sex. Thus in plain language it is advised that an exalted saintly person avoid the association of those who are materially inclined. Śrīla Narottama dāsa Ṭhākura also recommends that one engage in the service of the ācāryas, and if one wants to live in association, he must live in the association of devotees (tāṅdera caraṇa sevi bhakta-sane vāsa). The Kṛṣṇa consciousness movement is creating many centers just to create devotees so that by associating with the members of such a center people will automatically become uninterested in material affairs. Although this is an ambitious proposal, this association is proving effective by the mercy of Śrī Caitanya Mahāprabhu. By gradually associating with the members of the Kṛṣṇa consciousness movement, simply by taking prasāda and taking part in chanting of the Hare Kṛṣṇa mantra, ordinary persons are being considerably elevated. Saubhari Muni regrets that he had bad association even in the deepest part of the water.</p>
</div>
</div>
<div id="SB9651_1" class="quote" parent="SB_Canto_9" book="SB" index="243" link="SB 9.6.51" link_text="SB 9.6.51">
<span class="link">[[Vanisource:SB 9.6.51|SB 9.6.51, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Alas, for a person seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly."</p>
<p>One who desires complete freedom from material bondage can engage himself in the transcendental loving service of the Lord. He must not associate with viṣayī—materialistic persons or those interested in sex life. Every materialist is interested in sex. Thus in plain language it is advised that an exalted saintly person avoid the association of those who are materially inclined. Śrīla Narottama dāsa Ṭhākura also recommends that one engage in the service of the ācāryas, and if one wants to live in association, he must live in the association of devotees (tāṅdera caraṇa sevi bhakta-sane vāsa). The Kṛṣṇa consciousness movement is creating many centers just to create devotees so that by associating with the members of such a center people will automatically become uninterested in material affairs. Although this is an ambitious proposal, this association is proving effective by the mercy of Śrī Caitanya Mahāprabhu. By gradually associating with the members of the Kṛṣṇa consciousness movement, simply by taking prasāda and taking part in chanting of the Hare Kṛṣṇa mantra, ordinary persons are being considerably elevated. Saubhari Muni regrets that he had bad association even in the deepest part of the water. Because of the bad association of the sexually engaged fish, he fell down. A secluded place is also not secure unless there is good association.</p>
</div>
</div>
<div id="SB9822_2" class="quote" parent="SB_Canto_9" book="SB" index="292" link="SB 9.8.22" link_text="SB 9.8.22">
<span class="link">[[Vanisource:SB 9.8.22|SB 9.8.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Unless one is situated in the transcendental loving service of the Lord, one is unable to understand the Supreme Personality of Godhead. The Lord is situated in everyone's heart. However, because the conditioned souls are influenced by material nature, they can see only the actions and reactions of material nature, but not the Supreme Personality of Godhead. One therefore must purify himself internally and externally:</p>
:apavitraḥ pavitro vā
:sarvāvasthāṁ gato 'pi vā
:yaḥ smaret puṇḍarīkākṣaṁ
:sa bāhyābhyantaraḥ śuciḥ
<p>To keep ourselves externally clean we should bathe three times daily, and for internal cleanliness we must cleanse the heart by chanting the Hare Kṛṣṇa mantra. The members of the Kṛṣṇa consciousness movement must always follow this principle (bāhyābhyantaraḥ śuciḥ). Then it will one day be possible to see the Supreme Personality of Godhead face to face.</p>
</div>
</div>
</div>

Transcendental loving service of the Lord (Lectures)

2018-06-25T06:28:25Z

LindaDo:

Transcendental loving service of the Lord (Conv. & Letters)

2018-06-25T06:28:13Z

LindaDo:

<div id="compilation">
<div id="facts">
{{terms|"Transcendental Loving Service of the Lord"}}
{{notes|}}
{{compiler|Mayapur|Madhavi|Visnu Murti}}
{{complete|ALL}}
{{first|05Oct11}}
{{last|14Oct11}}
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[[Category:Transcendental Loving Service to God|1]]
[[Category:Compilations from Conversations]]
[[Category:Compilations from Letters]]
</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1972_Conversations_and_Morning_Walks" class="sub_section" sec_index="5" parent="Conversations_and_Morning_Walks" text="1972 Conversations and Morning Walks"><h3>1972 Conversations and Morning Walks</h3>
</div>
<div id="TalkwithBobCohenFebruary27291972Mayapura_0" class="quote" parent="1972_Conversations_and_Morning_Walks" book="Con" index="5" link="Talk with Bob Cohen -- February 27-29, 1972, Mayapura" link_text="Talk with Bob Cohen -- February 27-29, 1972, Mayapura">
<div class="heading">You can become devotee, as they have become. It is not difficult. Simply you have to engage yourself in the transcendental loving service of the Lord.
</div>
<span class="link">[[Vanisource:Talk with Bob Cohen -- February 27-29, 1972, Mayapura|Talk with Bob Cohen -- February 27-29, 1972, Mayapura]]: </span><div class="text"><p style="display: inline;">Bob: A devotee who is very faithful reaches this stage?</p>
<p>Prabhupāda: Yes. Devotee, you can become devotee, as they have become. It is not difficult. Simply you have to engage yourself in the transcendental loving service of the Lord. That's all.</p>
<p>Bob: I wish to gain more knowledge of God and be able to feel God's presence more. The reason for this is because I feel life has little meaning without this.</p>
<p>Prabhupāda: Yes. If you miss this human form of life, then it is a great loss. This is a chance given to the living entity to get out of the entanglement of material existence.</p>
<p>Bob: As I feel now...</p>
<p>Prabhupāda: (Speaks to someone in Bengali) (break)</p>
<p>Bob: ...thankful that I've been able to...</p>
<p>Prabhupāda: Yes, you can learn more and more.</p>
</div>
</div>
<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationwithMonsieurRoostHathayogiMay311974Geneva_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="92" link="Room Conversation with Monsieur Roost, Hatha-yogi -- May 31, 1974, Geneva" link_text="Room Conversation with Monsieur Roost, Hatha-yogi -- May 31, 1974, Geneva">
<div class="heading">After advancing, if the yogi gets the chance of associating with pure devotee and he engages himself in the transcendental loving service of the Lord, that is final perfection.
</div>
<span class="link">[[Vanisource:Room Conversation with Monsieur Roost, Hatha-yogi -- May 31, 1974, Geneva|Room Conversation with Monsieur Roost, Hatha-yogi -- May 31, 1974, Geneva]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So generally, the yogis and the jñānīs, they aim at brahma-sāyujya-mukti, to merge into the Brahman effulgence. But that is not final. Final is bhakti-yoga. After advancing, if the yogi gets the chance of associating with pure devotee and he engages himself in the transcendental loving service of the Lord, that is final perfection.</p>
</div>
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1967_Correspondence" class="sub_section" sec_index="2" parent="Correspondence" text="1967 Correspondence"><h3>1967 Correspondence</h3>
</div>
<div id="LettertoBrahmanandaSanFrancisco21December1967_0" class="quote" parent="1967_Correspondence" book="Let" index="242" link="Letter to Brahmananda -- San Francisco 21 December, 1967" link_text="Letter to Brahmananda -- San Francisco 21 December, 1967">
<div class="heading">In the Vaikuntha planets the opulence is very great and yet they are all engaged in the transcendental loving service of the Lord.
</div>
<span class="link">[[Vanisource:Letter to Brahmananda -- San Francisco 21 December, 1967|Letter to Brahmananda -- San Francisco 21 December, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Regarding Damodara's plight, we are very sorry but we must always expect that some of the weak soldiers may fall down in a fight waged against the great Maya external energy of Krishna. The sex attraction is very great in the material world. But in the spiritual world it is different. From Srimad-Bhagavatam we know that the opposite sex namely the female members of Vaikuntha are many many times more beautiful than they are in the heavenly planets. Their hips and attractive smiles cannot stimulate sex urge passion of the man or male devotees. In the Vaikuntha planets the opulence is very great and yet they are all engaged in the transcendental loving service of the Lord. It is very difficult to conquer over the influence of Maya, but who firmly fixed up in Krishna Conciousness cannot be a victim of Maya.</p>
</div>
</div>
<div id="1968_Correspondence" class="sub_section" sec_index="3" parent="Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3>
</div>
<div id="LettertoKarunamayiLosAngeles25February1968_0" class="quote" parent="1968_Correspondence" book="Let" index="85" link="Letter to Karunamayi -- Los Angeles 25 February, 1968" link_text="Letter to Karunamayi -- Los Angeles 25 February, 1968">
<div class="heading">In the transcendental loving service of the Lord, it doesn't matter whether we are working, cooking, painting, writing, chanting, or whatever, they are all the same.
</div>
<span class="link">[[Vanisource:Letter to Karunamayi -- Los Angeles 25 February, 1968|Letter to Karunamayi -- Los Angeles 25 February, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">To surrender to Krishna all at once is not generally possible, but as we serve Krishna more and more, we gradually become more and more surrendered at His Lotus Feet. So you please continue to serve Krishna in these ways you have mentioned, and do not feel that your service is any less valuable than that of others. In the transcendental loving service of the Lord, it doesn't matter whether we are working, cooking, painting, writing, chanting, or whatever, they are all the same. There are no such distinctions of higher and lower on the transcendental platform. The important thing is that we are engaging our time and energy in the service of the Lord. After all, we are so tiny, what can we do? Krishna sees simply that this time is being spent in His service.</p>
</div>
</div>
<div id="LettertoAniruddhaLosAngeles14November1968_1" class="quote" parent="1968_Correspondence" book="Let" index="420" link="Letter to Aniruddha -- Los Angeles 14 November, 1968" link_text="Letter to Aniruddha -- Los Angeles 14 November, 1968">
<div class="heading">Yogamaya means the mercy of the Supreme Lord which connects a devotee in the transcendental loving service of the Lord, and mahamaya means the external potency of the Lord which puts a conditioned soul into illusion that he will be happy by material adjustment.
</div>
<span class="link">[[Vanisource:Letter to Aniruddha -- Los Angeles 14 November, 1968|Letter to Aniruddha -- Los Angeles 14 November, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Regarding your questions: Your first question, "Are great sages put under yogamaya or maya? Also are all the eternally liberated souls under yogamaya?" Yogamaya means the mercy of the Supreme Lord which connects a devotee in the transcendental loving service of the Lord, and mahamaya means the external potency of the Lord which puts a conditioned soul into illusion that he will be happy by material adjustment. So great sages who are impersonalists are also under the spell of mahamaya, because a conditioned soul in the material world wants to improve his material position as exalted as possible, and the concept of becoming one with the Supreme Lord is the greatest illusion for them. Because it is a fact that nobody can be equal or greater than the Supreme Personality of Godhead, and as such, anyone desiring to become one with the Supreme means that he is still in the trap of maya. On the other hand, a humble devotee who may not be a great sage, but simply by his implicit acceptance of the Lotus Feet of the Lord as the goal of his life means that he is under the protection of yogamaya. I think this will clear the idea.</p>
</div>
</div>
<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
</div>
<div id="LettertoKirtananandaLosAngeles18February1970_0" class="quote" parent="1970_Correspondence" book="Let" index="104" link="Letter to Kirtanananda -- Los Angeles 18 February, 1970" link_text="Letter to Kirtanananda -- Los Angeles 18 February, 1970">
<div class="heading">In the Vedic literature there are many recommended processes for spiritual realization, and Lord Krsna says that all of them can be avoided and if one is simply engaged in the transcendental loving service of the Lord that is the highest perfectional platform.
</div>
<span class="link">[[Vanisource:Letter to Kirtanananda -- Los Angeles 18 February, 1970|Letter to Kirtanananda -- Los Angeles 18 February, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Your touring in different places and preaching Krsna Consciousness is fulfilling my dream. May Krsna bless you on and on for being engaged in such exalted work. In the Bhagavad-gita, last portion of eighteenth chapter, it is said that nobody is dearer to Krsna than anybody on the earth except the person who is engaged in preaching the most confidential philosophy of life, namely surrendering unto Krsna, leaving aside everything material or spiritual.</p>
<p>In the Vedic literature there are many recommended processes for spiritual realization, and Lord Krsna says that all of them can be avoided and if one is simply engaged in the transcendental loving service of the Lord that is the highest perfectional platform.</p>
<p>There is a great future for this Krsna Consciousness movement in every part of the world, and I am getting such indications from every where. So please continue these activities by travelling on your good truck, assisted by some sincere devotees like Yadunandana and others, and I am sure you will be successful in your mission.</p>
</div>
</div>
<div id="LettertoSandiniLosAngeles19June1970_1" class="quote" parent="1970_Correspondence" book="Let" index="364" link="Letter to Sandini -- Los Angeles 19 June, 1970" link_text="Letter to Sandini -- Los Angeles 19 June, 1970">
<div class="heading">Serve Krsna to the best of your capacity and when you are 24 hours engaged in the transcendental loving service of the Lord that is the highest stage of transcendental bliss or Krsna Consciousness.
</div>
<span class="link">[[Vanisource:Letter to Sandini -- Los Angeles 19 June, 1970|Letter to Sandini -- Los Angeles 19 June, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So I am very happy to accept you as my initiated disciple, and your spiritual name is Sandini Dasi. Please keep this nice attitude of service which you have expressed in your letter, this is very necessary. Always chant the sixteen rounds of Hare Krsna Mantra on your beads, follow the four restrictive principles very rigidly, live peacefully according to the rules and regulations and your life will be perfect and sublime. Serve Krsna to the best of your capacity and when you are 24 hours engaged in the transcendental loving service of the Lord that is the highest stage of transcendental bliss or Krsna Consciousness.</p>
</div>
</div>
<div id="LettertoDamodaraLosAngeles19July1970_2" class="quote" parent="1970_Correspondence" book="Let" index="438" link="Letter to Damodara -- Los Angeles 19 July, 1970" link_text="Letter to Damodara -- Los Angeles 19 July, 1970">
<div class="heading">Please take advantage of this opportunity and utilize your lives for the transcendental loving service of the Lord and be happy chanting Hare Krsna mantra, dancing, distributing Prasadam and literatures, and preaching Krsna consciousness as your life and soul.
</div>
<span class="link">[[Vanisource:Letter to Damodara -- Los Angeles 19 July, 1970|Letter to Damodara -- Los Angeles 19 July, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Your wife and you are good match, so take up this work of spreading Krsna consciousness very seriously and make your both lives sublime and Krsna will certainly give you all intelligence how to advance in His service. Please take advantage of this opportunity and utilize your lives for the transcendental loving service of the Lord and be happy chanting Hare Krsna mantra, dancing, distributing Prasadam and literatures, and preaching Krsna consciousness as your life and soul.</p>
</div>
</div>
<div id="LettertoVasudevaTokyo15August1970_3" class="quote" parent="1970_Correspondence" book="Let" index="479" link="Letter to Vasudeva -- Tokyo 15 August, 1970" link_text="Letter to Vasudeva -- Tokyo 15 August, 1970">
<div class="heading">Please be engaged 24 hours daily in sincere transcendental loving service of the Lord and your life in Krsna consciousness is sure to be successful.
</div>
<span class="link">[[Vanisource:Letter to Vasudeva -- Tokyo 15 August, 1970|Letter to Vasudeva -- Tokyo 15 August, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It is very encouraging for me to learn that you are so enthusiastic in the execution of your devotional services. So please be engaged 24 hours daily in sincere transcendental loving service of the Lord and your life in Krsna consciousness is sure to be successful. Many of our Temples are now requiring pictures of Pancatattva and Acaryas, principally your Spiritual Master and my Spiritual Master, for their Guru Gauranga worship. So I am confident that you can help them in this connection by painting many of these very important pictures of our Temples. No we have got so many new branches of our Society, so your assignment is already given to provide them in this way with paintings.</p>
</div>
</div>
<div id="LettertoDaivisaktiNayanabhiramaCalcutta4October1970_4" class="quote" parent="1970_Correspondence" book="Let" index="541" link="Letter to Daivisakti, Nayanabhirama -- Calcutta 4 October, 1970" link_text="Letter to Daivisakti, Nayanabhirama -- Calcutta 4 October, 1970">
<div class="heading">I am so happy that you are finding your combination for working forward in the transcendental loving service of the Lord to be very fortunate by the grace of the Lord.
</div>
<span class="link">[[Vanisource:Letter to Daivisakti, Nayanabhirama -- Calcutta 4 October, 1970|Letter to Daivisakti, Nayanabhirama -- Calcutta 4 October, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;"> I beg to thank you both so very much for your card dated September 15, 1970, and I am so happy that you are finding your combination for working forward in the transcendental loving service of the Lord to be very fortunate by the grace of the Lord. I beg to thank you for your gift to me of a handsewn bead bag which is very skillfully done. I shall be utilizing it very soon for my beads.</p>
</div>
</div>
</div>

Transcendental loving service of the Lord (CC & Other Books)

2018-06-25T06:28:02Z

LindaDo:

Transcendental loving service of the Lord (BG)

2018-06-25T06:27:46Z

LindaDo:

If you are sincere, Krishna will help you in all respects. It is said that according to one's sincere desire to have Krishna, Krishna leads one to a bona fide pure devotee of Krishna, and that pure devotee, he is qualified to lead one to Krishna

2018-06-22T10:51:57Z

LindaDo:

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{{terms|"if you are sincere, Krishna will help you in all respects. It is said that according to one's sincere desire to have Krishna, Krishna leads one to a bona fide pure devotee of Krishna, and that pure devotee, he is qualified to lead one to Krishna"}}
{{notes|}}
{{compiler|Visnu Murti}}
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{{last|01Feb12}}
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[[Category:If You]]
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[[Category:Sincere for Krsna]]
[[Category:Krsna Will]]
[[Category:Krsna's Helping]]
[[Category:In All Respects]]
[[Category:It Is Said]]
[[Category:According]]
[[Category:one (as in someone)]]
[[Category:Desiring for Krsna]]
[[Category:To Have]]
[[Category:Having Krsna]]
[[Category:Lead To]]
[[Category:Bona Fide Spiritual Master]]
[[Category:Krsna's Pure Devotees]]
[[Category:Krsna's Devotees]]
[[Category:Krsna's Pure Devotees]]
[[Category:Qualified]]
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1974_Correspondence" class="sub_section" sec_index="9" parent="Correspondence" text="1974 Correspondence"><h3>1974 Correspondence</h3>
</div>
<div id="LettertoStephenGrahamMayapur14October1974_0" class="quote" parent="1974_Correspondence" book="Let" index="481" link="Letter to Stephen Graham -- Mayapur 14 October, 1974" link_text="Letter to Stephen Graham -- Mayapur 14 October, 1974">
<div class="heading">We have our centers in London, or if you like you can come here to Mayapur where we have got a very nice temple and open land. Anyway, if you are sincere, Krishna will help you in all respects. It is said that according to one's sincere desire to have Krishna, Krishna leads one to a bona fide pure devotee of Krishna, and that pure devotee, he is qualified to lead one to Krishna.
</div>
<span class="link">[[Vanisource:Letter to Stephen Graham -- Mayapur 14 October, 1974|Letter to Stephen Graham -- Mayapur 14 October, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Dear Stephen Graham:</p>
<p>Please accept my best wishes. I am in due receipt of your letter dated February 14, 1974 forwarded to me from my London center. I am very glad to note your interest in Krishna consciousness. So you should come and life with us at one of our centers and practice Krishna consciousness, following the devotional practices, and chanting Hare Krishna.</p>
<p>We have our centers in London, or if you like you can come here to Mayapur where we have got a very nice temple and open land. Anyway, if you are sincere, Krishna will help you in all respects. It is said that according to one's sincere desire to have Krishna, Krishna leads one to a bona fide pure devotee of Krishna, and that pure devotee, he is qualified to lead one to Krishna.</p>
<p>I hope this meets you in good health.</p>
<p>Your ever well wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
</div>
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</div>

What is the perfectional stage? That stage is when he describes the glories of the Lord by utilization of his talent of education

2018-06-22T09:54:58Z

LindaDo:

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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1974 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
What is the perfectional stage? That stage is when he describes the glories of the Lord by utilization of his talent of education. So I request you to observe more and more the cosmic manifestation; how it is created by the energy of the Supreme Lord.
</div>

<div class="quote_link">
[[Vanisource:741223 - Letter to Sri Raghava Charyulu written from Bombay|741223 - Letter to Sri Raghava Charyulu written from Bombay]]
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<div class="text">
December 23, 1974

Government of India
Nuclear Physics Division
Bombay

Dear Sri Raghava Charyulu,

Please accept my greetings. I beg to acknowledge receipt of your letter dated 7th Nov, 1974 addressed to my Los Angeles headquarters. I was so much pleased with your interesting letter and I wish you will understand more and more through your learning of mathematics and physics about the intricacies of God's creation. It is the duty of a learned scholar to glorify the Supreme Personality of Godhead by his talent of knowledge, austerity, penance, etc. Why one should become great mathematician? What is the perfectional stage? That stage is when he describes the glories of the Lord by utilization of his talent of education. So I request you to observe more and more the cosmic manifestation; how it is created by the energy of the Supreme Lord. Actually by the evolutionary process when a living entity comes to the status of human life it is his duty to solve all the problems of life. The chief problems of life are collectively birth, death, old age and disease. Bhagavad-gita gives information how to solve these four problems. It is the essence of all Vedic knowledge presented by the Supreme Personality of Godhead, Krsna. I am so glad to learn that you have taken so much interest in my book, Bhagavad-gita As It Is. I shall be staying in Bombay up till mid-Jan. and I wish to cordially invite you to see me at your convenience. Generally I can be seen between 5 and 7 p.m. Thank you once more for your interesting letter.

I hope this meets you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/ps
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Krsna consciousness movement is propagating God's name, God's glory, God's activities, God's beauty, God's love

2018-06-21T13:12:39Z

LindaDo:

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{{terms|"Krsna consciousness movement is propagating God's name, God's glory, God's activities, God's beauty, God's love"}}
{{1080 videos navigation|Don't be disappointed, don't be confused. Your life has value. You, in this life, you can realize your eternal life, eternal blissful life of knowledge|0225|Why I die. I do not like to die, but death is compulsory. I do not like to be old man, but still, it is compulsory. I do not like to suffer from disease, but it is compulsory. These are to be solved|0227}}
[[:Vanipedia:Category:Prabhupada 0226 - in all Languages|''' This page has been translated in many languages.''']]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LectureLosAngelesMay181972_1" class="quote" parent="General_Lectures" book="Lec" index="115" link="Lecture -- Los Angeles, May 18, 1972" link_text="Lecture -- Los Angeles, May 18, 1972">
<div class="heading">The Kṛṣṇa consciousness movement is propagating God's name, God's glory, God's activities, God's beauty, God's love. Everything. As we have got many things within this material world, all of them, they are in Kṛṣṇa. Whatever you have got.
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{{youtube_right|0GWNFtTiYHQ|Propagating God's Name, Glory, Activities, Beauty and Love <br/>- Prabhupāda 0226}}
<mp3player>https://s3.amazonaws.com/vanipedia/clip/720518LE.LA_clip.mp3</mp3player>
<span class="link">[[Vanisource:Lecture -- Los Angeles, May 18, 1972|Lecture -- Los Angeles, May 18, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Practically, Kṛṣṇa is not here within this material world. Just like a big man, his factory is going on, his business is going on, but it not necessarily he has to be present there. Similarly, Kṛṣṇa's potency is working. His assistants, His so many demigods, they are working. They're describe in the śāstra. Just like the sun. Sun is the practically cause of this material cosmic manifestation. That is described in the Brahma-saṁhitā</p>
:yac-cakṣur eṣa savitā sakala-grahāṇāṁ
:rājā samasta-sura-mūrtir aśeṣa-tejāḥ
:yasyājñayā brahmati sambhṛta-kāla-cakro
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(BS 5.52)

<p>Govinda, the sun is described as the eye, one of the eyes of God. He's seeing everything. You cannot hide yourself from the seeing of God, as you cannot hide yourself from the sunshine So, in this way, Kṛṣṇa. If God's name, there can be any name... And it is admitted in the Vedic literature that God has got many names, but this Kṛṣṇa name is the chief name. Mukhya. Mukhya means principal. And it is very nicely explained: "all-attractive." In so many ways He's all-attractive. So God's name... The Kṛṣṇa consciousness movement is propagating God's name, God's glory, God's activities, God's beauty, God's love. Everything. As we have got many things within this material world, all of them, they are in Kṛṣṇa. Whatever you have got.</p>
<p>Just like here, the most prominent feature in this material world is sex attraction. So that is there in Kṛṣṇa. We are worshiping Rādhā and Kṛṣṇa, attraction. But that attraction and this attraction is not the same. That is real and here it is unreal. We are also dealing with everything which are present in the spiritual world, but it is only reflection. It has no real value. Just like in the tailor's shop, sometimes there are so many beautiful dolls, a beautiful girl is standing. But nobody cares to see it. Because everyone knows that "This is false. However beautiful it may be, it is false." But a living woman, if she is beautiful, so many people see her. Because this is real. This is an example. Here the so-called living is also dead, because the body is matter. It is a lump of matter. As soon as the soul goes away from the same beautiful woman, nobody cares to see her. Because it is as good as the doll on the window of tailor shop. So real factor is the spirit soul, and because here everything is made of dead matter, therefore it is simply imitation, reflection. The real thing is in the spiritual world.</p>
<p>There is a spiritual world. Those who have read Bhagavad-gītā, they can understand. The spiritual world is described there, paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ ([[Vanisource:BG 8.20 (1972)|BG 8.20]]). Bhāvaḥ means nature. There is another nature beyond this nature. We can see this nature up to the limit of the sky. The scientists, they're trying to go to the highest planet, but they are calculating it will take forty thousands of years. So who is going to live for forty thousands of years, go and come back? But there is planet. So we cannot calculate even the length and breadth of this material world, what to speak of the spiritual world. Therefore we have to know from authoritative sources. That authoritative source is Kṛṣṇa. Because we have already described, nobody is wiser or in knowledge than Kṛṣṇa. So Kṛṣṇa gives this knowledge, that paras tasmāt tu bhāvo 'nyo ([[Vanisource:BG 8.20 (1972)|BG 8.20]]). "Beyond this material world there is another spiritual sky." There are also innumerable planets. And that sky is far, far greater than this sky. It is one-fourth only. And the spiritual sky is three-fourths. That is described in the Bhagavad-gītā, ekāṁśena sthito jagat ([[Vanisource:BG 10.42 (1972)|BG 10.42]]). This is only one-fourth, this material world. The other spiritual world is three-fourths. Suppose God's creation is one hundred. It is only twenty-five percent; seventy-five percent is there. Similarly, the living entities also, a very small fragmental portion of the living entities are here. And there, in the spiritual world, the major portion are there.</p>
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</div>

In Chapter Nine (of Bhagavad-gita) the glories of the Lord will be delineated

2018-06-21T12:33:54Z

LindaDo:

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
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<div id="BG91_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="59" link="BG 9.1" link_text="BG 9.1">
<div class="heading">In the Seventh Chapter we have already discussed the opulent potency of the Supreme Personality of Godhead, His different energies, the inferior and superior natures, and all this material manifestation. Now in Chapter Nine the glories of the Lord will be delineated.
</div>
<span class="link">[[Vanisource:BG 9.1 (1972)|BG 9.1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.</p>
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<div class="purport text"><p>As a devotee hears more and more about the Supreme Lord, he becomes enlightened. This hearing process is recommended in the Srimad-Bhagavatam: "The messages of the Supreme Personality of Godhead are full of potencies, and these potencies can be realized if topics regarding the Supreme Godhead are discussed amongst devotees. This cannot be achieved by the association of mental speculators or academic scholars, for it is realized knowledge."</p>
<p>The devotees are constantly engaged in the Supreme Lord's service. The Lord understands the mentality and sincerity of a particular living entity who is engaged in Krsna consciousness and gives him the intelligence to understand the science of Krsna in the association of devotees. Discussion of Krsna is very potent, and if a fortunate person has such association and tries to assimilate the knowledge, then he will surely make advancement toward spiritual realization. Lord Krsna, in order to encourage Arjuna to higher and higher elevation in His potent service, describes in this Ninth Chapter matters more confidential than any He has already disclosed.</p>
<p>The very beginning of Bhagavad-gita, the First Chapter, is more or less an introduction to the rest of the book; and in the Second and Third chapters, the spiritual knowledge described is called confidential. Topics discussed in the Seventh and Eighth chapters are specifically related to devotional service, and because they bring enlightenment in Krsna consciousness, they are called more confidential. But the matters which are described in the Ninth Chapter deal with unalloyed, pure devotion. Therefore this is called the most confidential. One who is situated in the most confidential knowledge of Krsna is naturally transcendental; he therefore has no material pangs, although he is in the material world. In the Bhakti-rasamrta-sindhu it is said that although one who has a sincere desire to render loving service to the Supreme Lord is situated in the conditional state of material existence, he is to be considered liberated. Similarly, we shall find in the Bhagavad-gita, Tenth Chapter, that anyone who is engaged in that way is a liberated person.</p>
<p>Now this first verse has specific significance. The words idam jnanam ("this knowledge") refer to pure devotional service, which consists of nine different activities: hearing, chanting, remembering, serving, worshiping, praying, obeying, maintaining friendship and surrendering everything. By the practice of these nine elements of devotional service one is elevated to spiritual consciousness, Krsna consciousness. When one's heart is thus cleared of material contamination, one can understand this science of Krsna. Simply to understand that a living entity is not material is not sufficient. That may be the beginning of spiritual realization, but one should recognize the difference between activities of the body and the spiritual activities of one who understands that he is not the body.</p>
<p>In the Seventh Chapter we have already discussed the opulent potency of the Supreme Personality of Godhead, His different energies, the inferior and superior natures, and all this material manifestation. Now in Chapter Nine the glories of the Lord will be delineated.</p>
<p>The Sanskrit word anasuyave in this verse is also very significant. Generally the commentators, even if they are highly scholarly, are all envious of Krsna, the Supreme Personality of Godhead. Even the most erudite scholars write on Bhagavad-gita very inaccurately. Because they are envious of Krsna, their commentaries are useless. The commentaries given by devotees of the Lord are bona fide. No one can explain Bhagavad-gita or give perfect knowledge of Krsna if he is envious. One who criticizes the character of Krsna without knowing Him is a fool. So such commentaries should be very carefully avoided. For one who understands that Krsna is the Supreme Personality of Godhead, the pure and transcendental Personality, these chapters will be very beneficial.</p>
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Demigods in the form of raining clouds sounded musical instruments in the sky. The celestial musicians, the Gandharvas, sang the glories of the Lord, while celestial dancing girls known as Apsaras danced in joyful ecstasy

2018-06-21T10:39:07Z

LindaDo:

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB3247_0" class="quote" parent="SB_Canto_3" book="SB" index="964" link="SB 3.24.7" link_text="SB 3.24.7">
<span class="link">[[Vanisource:SB 3.24.7|SB 3.24.7, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">At the time of His descent on earth, demigods in the form of raining clouds sounded musical instruments in the sky. The celestial musicians, the Gandharvas, sang the glories of the Lord, while celestial dancing girls known as Apsarās danced in joyful ecstasy.</p>
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Glories of the Lord (SB cantos 5 - 12)

2018-06-21T09:35:32Z

LindaDo:

Glories of the Lord (SB cantos 3 - 4)

2018-06-21T09:35:21Z

LindaDo:

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB3145_0" class="quote" parent="SB_Canto_3" book="SB" index="45" link="SB 3.1.45" link_text="SB 3.1.45">
<span class="link">[[Vanisource:SB 3.1.45|SB 3.1.45, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O my friend, please, therefore, chant the glories of the Lord, who is meant to be glorified in the places of pilgrimage. He is unborn, and yet He appears by His causeless mercy upon the surrendered rulers of all parts of the universe. Only for their interest did He appear in the family of His unalloyed devotees the Yadus.</p>
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<div class="purport text"><p>There are innumerable rulers all over the universe in different varieties of planets: the sun-god in the sun planet, the moon-god in the moon planet, Indra in the heavenly planet, Vāyu, Varuṇa, and those in the Brahmaloka planet, where Lord Brahmā is living. All are obedient servants of the Lord. Whenever there is any trouble in the administration of the innumerable planets in different universes, the rulers pray for an appearance, and the Lord appears. The Bhāgavatam (1.3.28) has already confirmed this in the following verse:</p>
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<div id="SB3145_1" class="quote" parent="SB_Canto_3" book="SB" index="45" link="SB 3.1.45" link_text="SB 3.1.45">
<span class="link">[[Vanisource:SB 3.1.45|SB 3.1.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The surrendered rulers and the pure devotees are always strictly under the control of the Lord, and they are never disobedient to the desires of the Lord. The Lord is therefore always attentive to them.</p>
<p>The purpose of pilgrimages is to remember the Lord constantly, and therefore the Lord is known as tīrtha-kīrti. The purpose of going to a place of pilgrimage is to get the chance to glorify the Lord. Even today, although times have changed, there are still pilgrimage sites in India. For example, in Mathurā and Vṛndāvana, where we had a chance to stay, people are awake from early in the morning at 4 A.M. up until nighttime and are constantly engaged, some way or other, in chanting the holy glories of the Lord. The beauty of such a pilgrimage site is that automatically one remembers the holy glories of the Lord. His name, fame, quality, form, pastimes and entourage are all identical to the Lord, and therefore chanting the glories of the Lord invokes the personal presence of the Lord. Any time or anywhere pure devotees meet and chant the glories of the Lord, the Lord is present without any doubt. It is said by the Lord Himself that He always stays where His pure devotees chant His glories.</p>
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<div id="SB3216_2" class="quote" parent="SB_Canto_3" book="SB" index="61" link="SB 3.2.16" link_text="SB 3.2.16">
<span class="link">[[Vanisource:SB 3.2.16|SB 3.2.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Because Lord Śrī Kṛṣṇa is the original person from whom everything and everyone has emanated—ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]), janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]) (Vedānta-sūtra 1.1.2)—nothing can be equal to or greater than Him. The Lord is supremely perfect, and whenever He enacts His transcendental pastimes as a son, a rival or an object of enmity, He plays the part so perfectly that even pure devotees like Uddhava are bewildered. For example, Uddhava knew perfectly well that Lord Śrī Kṛṣṇa is eternally existent and can neither die nor disappear for good, yet he lamented for Lord Kṛṣṇa. All these events are perfect arrangements to give perfection to His supreme glories. It is for enjoyment's sake. When a father plays with his little son and the father lies down on the floor as if defeated by the son, it is just to give the little son pleasure, and nothing more. Because the Lord is all-powerful, it is possible for Him to adjust opposites such as birth and no birth, power and defeat, fear and fearlessness. A pure devotee knows very well how it is possible for the Lord to adjust opposite things, but he laments for the nondevotees who, not knowing the supreme glories of the Lord, think of Him as imaginary simply because there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory; everything is possible when we understand the Lord as the Lord and not as one of us, with all our imperfection.</p>
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<div id="SB3515_3" class="quote" parent="SB_Canto_3" book="SB" index="158" link="SB 3.5.15" link_text="SB 3.5.15">
<span class="link">[[Vanisource:SB 3.5.15|SB 3.5.15, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O Maitreya, O friend of the distressed, the glories of the Supreme Lord can alone do good for people all over the world. Therefore, just as bees collect honey from flowers, kindly describe the essence of all topics—the topics of the Lord.</p>
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<div class="purport text"><p>There are many topics for different persons in different modes of material nature, but the essential topics are those in relationship with the Supreme Lord. Unfortunately, materially affected conditioned souls are all more or less averse to topics of the Supreme Lord because some of them do not believe in the existence of God and some of them believe only in the impersonal feature of the Lord. In both cases there is nothing for them to say of God. Both the nonbelievers and the impersonalists deny the essence of all topics; therefore, they engage in topics of relativity in various ways, either in sense gratification or in mental speculation. For the pure devotees like Vidura, the topics of both the mundaners and the mental speculators are useless in all respects. Thus Vidura requested Maitreya to talk of the essence only, the talks of Kṛṣṇa, and nothing else.</p>
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<div id="SB3636_4" class="quote" parent="SB_Canto_3" book="SB" index="230" link="SB 3.6.36" link_text="SB 3.6.36">
<span class="link">[[Vanisource:SB 3.6.36|SB 3.6.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Maitreya's statement is that in order to avoid unchaste conscious activities, he was trying to describe the unlimited glories of the Lord, although he did not have the ability to describe them perfectly. This glorification of the Lord is not a product of research, but the result of hearing submissively from the authority of the spiritual master. It is also not possible to repeat all that one has heard from his spiritual master, but one can narrate as far as possible by one's honest endeavor. It does not matter whether the Lord's glories are fully explained or not. One must attempt to engage one's bodily, mental and verbal activities in the transcendental glorification of the Lord, otherwise such activities will remain unchaste and impure. The existence of the conditioned soul can be purified only by the method of engaging mind and speech in the service of the Lord. The tridaṇḍi-sannyāsī of the Vaiṣṇava school accepts three rods, representing the vow to engage in the service of the Lord with body, mind and speech, whereas the ekadaṇḍi-sannyāsī takes the vow to become one with the Supreme. Since the Lord is the Absolute, there is no distinction between Him and His glories. The glories of the Lord as chanted by the Vaiṣṇava sannyāsī are as substantial as the Lord Himself, and thus while glorifying the Lord the devotee becomes one with Him in transcendental interest, although he remains eternally a transcendental servitor. This simultaneously one and different position of the devotee makes him eternally purified, and thus his life becomes a complete success.</p>
</div>
</div>
<div id="SB3638_5" class="quote" parent="SB_Canto_3" book="SB" index="232" link="SB 3.6.38" link_text="SB 3.6.38">
<span class="link">[[Vanisource:SB 3.6.38|SB 3.6.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are some froggish philosophers who want to know the Supreme Soul by means of philosophy and mental speculation. And when the devotees, who are to some extent in knowledge of the Supreme Lord, admit that the glories of the Lord are inestimable or inconceivable, the froggish philosophers adversely criticize them. These philosophers, like the frog in the well who tried to estimate the measurement of the Pacific Ocean, like to take trouble over fruitless mental speculation instead of taking instructions from devotees like the original poet, namely, Brahmā. Lord Brahmā underwent a severe type of meditation for one thousand celestial years, yet he said that the glories of the Lord are inconceivable. Therefore what can the froggish philosophers hope to gain from their mental speculations?</p>
<p>It is said in the Brahma-saṁhitā that the mental speculator may fly through the sky of speculation with the velocity of the mind or the wind for thousands of millions of years, and still he will find it inconceivable. The devotees, however, do not waste time in such vain searching after knowledge of the Supreme, but they submissively hear the glories of the Lord from bona fide devotees. Thus they transcendentally enjoy the process of hearing and chanting. The Lord approves of the devotional activities of the devotees or mahātmās, and He says:</p>
</div>
</div>
<div id="SB3720_6" class="quote" parent="SB_Canto_3" book="SB" index="254" link="SB 3.7.20" link_text="SB 3.7.20">
<span class="link">[[Vanisource:SB 3.7.20|SB 3.7.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The path of liberation, as recommended by all authorities, is to serve the mahātmā transcendentalists. As far as Bhagavad-gītā is concerned, the mahātmās are the pure devotees who are on the path to Vaikuṇṭha, the kingdom of God, and who always chant and hear the glories of the Lord rather than talk of dry, profitless philosophy. This system of association has been recommended since time immemorial, but in this age of quarrel and hypocrisy it is especially recommended by Lord Śrī Caitanya Mahāprabhu. Even if one has no assets of favorable austerity, if he nevertheless takes shelter of the mahātmās, who are engaged in chanting and hearing the glories of the Lord, he is sure to make progress on the path back home, back to Godhead.</p>
</div>
</div>
<div id="SB381_7" class="quote" parent="SB_Canto_3" book="SB" index="277" link="SB 3.8.1" link_text="SB 3.8.1">
<span class="link">[[Vanisource:SB 3.8.1|SB 3.8.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The great sage Maitreya thanked Vidura and praised him by reference to his family glories. The Pūru dynasty was full of devotees of the Personality of Godhead and was therefore glorious. Because they were not attached to impersonal Brahman or to the localized Paramātmā but were directly attached to Bhagavān, the Personality of Godhead, they were worthy to render service to the Lord and His pure devotees. Because Vidura was one of the descendants of that family, naturally he engaged in spreading wide the ever-new glories of the Lord. Maitreya felt happy to have such glorious company as Vidura. He considered the company of Vidura most desirable because such association can accelerate one's dormant propensities for devotional service.</p>
</div>
</div>
<div id="SB388_8" class="quote" parent="SB_Canto_3" book="SB" index="284" link="SB 3.8.8" link_text="SB 3.8.8">
<span class="link">[[Vanisource:SB 3.8.8|SB 3.8.8, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The great sage Sāṅkhyāyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Śrīmad-Bhāgavatam, it so happened that my spiritual master, Parāśara, and Bṛhaspati both heard him.</p>
</div>
</div>
<div id="SB31517_9" class="quote" parent="SB_Canto_3" book="SB" index="597" link="SB 3.15.17" link_text="SB 3.15.17">
<span class="link">[[Vanisource:SB 3.15.17|SB 3.15.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In the Vaikuṇṭha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming mādhavī flowers, which are fragrant and laden with honey.</p>
</div>
<div class="purport text"><p>It appears from this verse that the Vaikuṇṭha planets are full of all opulences. There are airplanes in which the inhabitants travel in the spiritual sky with their sweethearts. There is a breeze carrying the fragrance of blossoming flowers, and this breeze is so nice that it also carries the honey of the flowers. The inhabitants of Vaikuṇṭha, however, are so interested in glorifying the Lord that they do not like the disturbance of such a nice breeze while they are chanting the Lord's glories. In other words, they are pure devotees. They consider glorification of the Lord more important than their own sense gratification. In the Vaikuṇṭha planets there is no question of sense gratification. To smell the fragrance of a blossoming flower is certainly very nice, but it is simply for sense gratification. The inhabitants of Vaikuṇṭha give first preference to the service of the Lord, not their own sense gratification. Serving the Lord in transcendental love yields such transcendental pleasure that, in comparison, sense gratification is counted as insignificant.</p>
</div>
</div>
<div id="SB31518_10" class="quote" parent="SB_Canto_3" book="SB" index="598" link="SB 3.15.18" link_text="SB 3.15.18">
<span class="link">[[Vanisource:SB 3.15.18|SB 3.15.18, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravāka, the swan, the parrot, the partridge and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord.</p>
</div>
<div class="purport text"><p>This verse reveals the absolute nature of Vaikuṇṭha. There is no difference between the birds there and the human residents. The situation in the spiritual sky is that everything is spiritual and variegated. Spiritual variegatedness means that everything is animate. There is nothing inanimate. Even the trees, the ground, the plants, the flowers, the birds and the beasts are all on the level of Kṛṣṇa consciousness. The special feature of Vaikuṇṭhaloka is that there is no question of sense gratification. In the material world even an ass enjoys his sound vibration, but in the Vaikuṇṭhas such nice birds as the peacock, the cakravāka and the cuckoo prefer to hear the vibration of the glories of the Lord from the bees. The principles of devotional service, beginning with hearing and chanting, are very prominent in the Vaikuṇṭha world.</p>
</div>
</div>
<div id="SB31525_11" class="quote" parent="SB_Canto_3" book="SB" index="605" link="SB 3.15.25" link_text="SB 3.15.25">
<span class="link">[[Vanisource:SB 3.15.25|SB 3.15.25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahmā and other demigods.</p>
</div>
<div class="purport text"><p>It is clearly stated herein that the kingdom of God is above the material universes. Just as there are many hundreds of thousands of higher planets above this earth, so there are many millions and billions of spiritual planets belonging to the spiritual sky. Brahmājī states herein that the spiritual kingdom is above the kingdom of the demigods. One can enter the kingdom of the Supreme Lord only when one is highly developed in desirable qualities. All good qualities develop in the person of a devotee. It is stated in Śrīmad-Bhāgavatam, Fifth Canto, Eighteenth Chapter, verse 12, that anyone who is Kṛṣṇa conscious is endowed with all the good qualities of the demigods. In the material world the qualities of the demigods are highly appreciated, just as, even in our experience, the qualities of a gentleman are more highly appreciated than the qualities of a man in ignorance or in a lower condition of life. The qualities of the demigods in the higher planets are far superior to the qualities of the inhabitants of this earth.</p>
</div>
</div>
<div id="SB31525_12" class="quote" parent="SB_Canto_3" book="SB" index="605" link="SB 3.15.25" link_text="SB 3.15.25">
<span class="link">[[Vanisource:SB 3.15.25|SB 3.15.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It may be noted that there are ten offenses we should avoid. The first offense is to decry persons who try in their lives to broadcast the glories of the Lord. People must be educated in understanding the glories of the Supreme; therefore the devotees who engage in preaching the glories of the Lord are never to be decried. It is the greatest offense. Furthermore, the holy name of Viṣṇu is the most auspicious name, and His pastimes are also nondifferent from the holy name of the Lord. There are many foolish persons who say that one can chant Hare Kṛṣṇa or chant the name of Kālī or Durgā or Śiva because they are all the same. If one thinks that the holy name of the Supreme Personality of Godhead and the names and activities of the demigods are on the same level, or if one accepts the holy name of Viṣṇu to be a material sound vibration, that is also an offense. The third offense is to think of the spiritual master who spreads the glories of the Lord as an ordinary human being. The fourth offense is to consider the Vedic literatures, such as the Purāṇas or other transcendentally revealed scriptures, to be ordinary books of knowledge. The fifth offense is to think that devotees have given artificial importance to the holy name of God. The actual fact is that the Lord is nondifferent from His name. The highest realization of spiritual value is to chant the holy name of God, as prescribed for the age—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The sixth offense is to give some interpretation on the holy name of God. The seventh offense is to act sinfully on the strength of chanting the holy name of God. It is understood that one can be freed from all sinful reaction simply by chanting the holy name of God, but if one thinks that he is therefore at liberty to commit all kinds of sinful acts, that is a symptom of offense. The eighth offense is to equate the chanting of Hare Kṛṣṇa with other spiritual activities, such as meditation, austerity, penance or sacrifice.</p>
</div>
</div>
<div id="SB31525_13" class="quote" parent="SB_Canto_3" book="SB" index="605" link="SB 3.15.25" link_text="SB 3.15.25">
<span class="link">[[Vanisource:SB 3.15.25|SB 3.15.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When one is free from all ten of these offenses in chanting the holy name of God, he develops the ecstatic bodily features called pulakāśru. Pulaka means "symptoms of happiness," and aśru means "tears in the eyes." The symptoms of happiness and tears in the eyes must appear in a person who has chanted the holy name offenselessly. Here in this verse it is stated that those who have actually developed the symptoms of happiness and tears in the eyes by chanting the glories of the Lord are eligible to enter the kingdom of God. In the Caitanya-caritāmṛta it is said that if one does not develop these symptoms while chanting Hare Kṛṣṇa, it is to be understood that he is still offensive. Caitanya-caritāmṛta suggests a nice remedy in this connection. There it is said in verse 31, Chapter Eight, of Ādi-līlā, that if anyone takes shelter of Lord Caitanya and just chants the holy name of the Lord, Hare Kṛṣṇa, he becomes freed from all offenses.</p>
</div>
</div>
<div id="SB31548_14" class="quote" parent="SB_Canto_3" book="SB" index="628" link="SB 3.15.48" link_text="SB 3.15.48">
<span class="link">[[Vanisource:SB 3.15.48|SB 3.15.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are five kinds of liberation, the least important of which is called sāyujya, to become one with the Supreme. Devotees don't care for such liberation because they are actually intelligent. Nor are they inclined to accept any of the other four kinds of liberation, namely to live on the same planet as the Lord, to live with Him side by side as an associate, to have the same opulence, and to attain the same bodily features. They are concerned only with glorifying the Supreme Lord and His auspicious activities. Pure devotional service is śravaṇaṁ kīrtanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). Pure devotees, who take transcendental pleasure in hearing and chanting the glories of the Lord, do not care for any kind of liberation; even if they are offered the five liberations, they refuse to accept them, as stated in the Bhāgavatam in the Third Canto. Materialistic persons aspire for the sense enjoyment of heavenly pleasure in the heavenly kingdom, but devotees reject such material pleasure at once. The devotee does not even care for the post of Indra. A devotee knows that any pleasurable material position is subject to be annihilated at a certain point. Even if one reaches the post of Indra, Candra, or any other demigod, he must be dissolved at a certain stage. A devotee is never interested in such temporary pleasure. From Vedic scriptures it is understood that sometimes even Brahmā and Indra fall down, but a devotee in the transcendental abode of the Lord never falls. This transcendental stage of life, in which one feels transcendental pleasure in hearing the Lord's pastimes, is also recommended by Lord Caitanya. When Lord Caitanya was talking with Rāmānanda Rāya, there were varieties of suggestions offered by Rāmānanda regarding spiritual realization, but Lord Caitanya rejected all but one—that one should hear the glories of the Lord in association with pure devotees. That is acceptable for everyone, especially in this age. One should engage himself in hearing from pure devotees about the activities of the Lord. That is considered the supreme benediction for mankind.</p>
</div>
</div>
<div id="SB31549_15" class="quote" parent="SB_Canto_3" book="SB" index="629" link="SB 3.15.49" link_text="SB 3.15.49">
<span class="link">[[Vanisource:SB 3.15.49|SB 3.15.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Similarly, one may speak very nicely from the rhetorical or grammatical point of view, which may be very much appreciated by a materialistic audience, but if one's words are not offered to the service of the Lord, they are useless. The holes of the ears are very small and can be filled with any insignificant sound, so how can they receive as great a vibration as the glorification of the Lord? The answer is that the holes of the ears are like the sky. As the sky can never be filled up, the quality of the ear is such that one may go on pouring in vibrations of various kinds, yet it is capable of receiving more and more vibrations. A devotee is not afraid of going to hell if he has the opportunity to hear the glories of the Lord constantly. This is the advantage of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One may be put in any condition, but God gives him the prerogative to chant Hare Kṛṣṇa. In any condition of life, if one goes on chanting he will never be unhappy.</p>
</div>
</div>
<div id="SB31615_16" class="quote" parent="SB_Canto_3" book="SB" index="645" link="SB 3.16.15" link_text="SB 3.16.15">
<span class="link">[[Vanisource:SB 3.16.15|SB 3.16.15, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The four brāhmaṇa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies. They then spoke as follows to the Lord, who had revealed the multiglories of the Supreme Personality through His internal potency, yogamāyā.</p>
</div>
<div class="purport text"><p>The sages were almost too puzzled to speak before the Supreme Personality of Godhead for the first time, and the hairs of their bodies stood erect due to their extreme joy. The highest opulence in the material world is called pārameṣṭhya, the opulence of Brahmā. But that material opulence of Brahmā, who lives on the topmost planet within this material world, cannot compare to the opulence of the Supreme Lord because the transcendental opulence in the spiritual world is caused by yogamāyā, whereas the opulence in the material world is caused by mahāmāyā.</p>
</div>
</div>
<div id="SB31637_17" class="quote" parent="SB_Canto_3" book="SB" index="667" link="SB 3.16.37" link_text="SB 3.16.37">
<span class="link">[[Vanisource:SB 3.16.37|SB 3.16.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When something is arranged by the Supreme Personality of Godhead, one should not be disturbed by it, even if it appears to be a reverse according to one's calculations. For example, sometimes we see that a powerful preacher is killed, or sometimes he is put into difficulty, just as Haridāsa Ṭhākura was. He was a great devotee who came into this material world to execute the will of the Lord by preaching the Lord's glories. But Haridāsa was punished at the hands of the Kazi by being beaten in twenty-two marketplaces. Similarly, Lord Jesus Christ was crucified, and Prahlāda Mahārāja was put through so many tribulations. The Pāṇḍavas, who were direct friends of Kṛṣṇa, lost their kingdom, their wife was insulted, and they had to undergo many severe tribulations. Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead. The Bhāgavatam's conclusion is that a devotee is never disturbed by such reverses. He accepts even reverse conditions as the grace of the Lord. One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuṇṭha planets. Lord Brahmā assured the demigods that there was no use in talking about how the disturbing situation of darkness was taking place, since the actual fact was that it was ordered by the Supreme Lord. Brahmā knew this because he was a great devotee; it was possible for him to understand the plan of the Lord.</p>
</div>
</div>
<div id="SB31937_18" class="quote" parent="SB_Canto_3" book="SB" index="762" link="SB 3.19.37" link_text="SB 3.19.37">
<span class="link">[[Vanisource:SB 3.19.37|SB 3.19.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Since the Personality of Godhead is in the absolute position, there is no difference between His pastimes and His personality. Anyone who hears about the pastimes of the Lord associates with the Lord directly, and one who associates directly with the Lord is certainly freed from all sinful activities, even to the extent of the killing of a brāhmaṇa, which is considered the most sinful activity in the material world. One should be very eager to hear about the activities of the Lord from the bona fide source, the pure devotee. If one simply gives aural reception to the narration and accepts the glories of the Lord, then he is qualified. The impersonalist philosophers cannot understand the activities of the Lord. They think that all His activities are māyā; therefore they are called Māyāvādīs. Since everything to them is māyā, these narrations are not for them. Some impersonalists are reluctant to hear Śrīmad-Bhāgavatam, although many of them are now taking an interest in it just for monetary gain. Actually, however, they have no faith. On the contrary, they describe it in their own way. We should not hear, therefore, from the Māyāvādīs. We have to hear from Sūta Gosvāmī or Maitreya, who actually present the narrations as they are, and only then can we relish the pastimes of the Lord; otherwise the effects on the neophyte audience will be poisonous.</p>
</div>
</div>
<div id="SB32113_19" class="quote" parent="SB_Canto_3" book="SB" index="829" link="SB 3.21.13" link_text="SB 3.21.13">
<span class="link">[[Vanisource:SB 3.21.13|SB 3.21.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead is described here as the reservoir of all goodness and all pleasure. Unless one is situated in the mode of goodness, there is no real pleasure. When, therefore, one's body, mind and activities are situated in the service of the Lord, one is on the highest perfectional stage of goodness. Kardama Muni says, "Your Lordship is the reservoir of all that can be understood by the nomenclature of goodness, and by experiencing You face to face, eye to eye, the perfection of sight has now been attained." These statements are the pure devotional situation; for a devotee, the perfection of the senses is to engage in the service of the Lord. The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasāda, is perfected. When all the senses engage in relationship with the Personality of Godhead, one's perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one's service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogī. Those who are actually on the advanced path aspire only to see the eternal form of the Lord.</p>
</div>
</div>
<div id="SB32117_20" class="quote" parent="SB_Canto_3" book="SB" index="833" link="SB 3.21.17" link_text="SB 3.21.17">
<span class="link">[[Vanisource:SB 3.21.17|SB 3.21.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrī Viśvanātha Cakravartī Ṭhākura, in his prayer to the spiritual master, has described this. Saṁsāra, or the repetition of birth and death, is compared to a forest fire. A forest fire takes place automatically, without anyone's endeavor, by the friction of dried wood, and no fire department or sympathetic person can extinguish it. The raging forest fire can be extinguished only when there is a constant downpour of water from a cloud. The cloud is compared to the mercy of the spiritual master. By the grace of the spiritual master the cloud of the mercy of the Personality of Godhead is brought in, and then only, when the rains of Kṛṣṇa consciousness fall, can the fire of material existence be extinguished. This is also explained here. In order to find freedom from the stereotyped conditional life of material existence, one has to take shelter of the lotus feet of the Lord, not in the manner in which the impersonalists indulge, but in devotional service, chanting and hearing of the activities of the Lord. Only then can one be freed from the actions and reactions of material existence. It is recommended here that one should give up the conditional life of this material world and the association of so-called civilized human beings who are simply following, in a polished way, the same stereotyped principles of eating, sleeping, defending and mating. Chanting and hearing of the glories of the Lord is described here as tvad-guṇa-vāda-sīdhu. Only by drinking the nectar of chanting and hearing the pastimes of the Lord can one forget the intoxication of material existence.</p>
</div>
</div>
<div id="SB32122_21" class="quote" parent="SB_Canto_3" book="SB" index="838" link="SB 3.21.22" link_text="SB 3.21.22">
<span class="link">[[Vanisource:SB 3.21.22|SB 3.21.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word vacasāmṛtena is significant. Whenever the Lord speaks, He speaks from the transcendental world. He does not speak from the material world. Since He is transcendental, His speech is also transcendental, as is His activity; everything in relation to Him is transcendental. The word amṛta refers to one who does not meet with death. The words and activities of the Lord are deathless; therefore they are not manufactured of this material world. The sound of this material world and that of the spiritual world are completely different. The sound of the spiritual world is nectarean and eternal, whereas the sound of the material world is hackneyed and subject to end. The sound of the holy name—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare—everlastingly increases the enthusiasm of the chanter. If one repeats monotonous material words, he will feel exhausted, but if he chants Hare Kṛṣṇa twenty-four hours a day, he will never feel exhausted; rather, he will feel encouraged to continue chanting more and more. When the Lord replied to the sage Kardama, the word vacasāmṛtena is specifically mentioned, since He spoke from the transcendental world. He replied in transcendental words, and when He spoke His eyebrows moved with great affection. When a devotee praises the glories of the Lord, the Lord is very satisfied, and He bestows His transcendental benediction upon the devotee without reservation because He is always causelessly merciful toward His devotee.</p>
</div>
</div>
<div id="SB32140_22" class="quote" parent="SB_Canto_3" book="SB" index="855" link="SB 3.21.40" link_text="SB 3.21.40">
<span class="link">[[Vanisource:SB 3.21.40|SB 3.21.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is stated here that Bindu-sarovara was surrounded by pious trees and birds. As there are different classes of men in human society, some pious and virtuous and some impious and sinful, so also among trees and birds there are the pious and the impious. Trees which do not bear nice fruit or flowers are considered impious, and birds which are very nasty, such as crows, are considered impious. In the land surrounding Bindu-sarovara there was not a single impious bird or tree. Every tree bore fruits and flowers, and every bird sang the glories of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.</p>
</div>
</div>
<div id="SB3222_23" class="quote" parent="SB_Canto_3" book="SB" index="868" link="SB 3.22.2" link_text="SB 3.22.2">
<span class="link">[[Vanisource:SB 3.22.2|SB 3.22.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The purpose of the Vedas is to propagate the transcendental knowledge of the Absolute Truth. The brāhmaṇas were created from the mouth of the Supreme Person, and therefore they are meant to spread the knowledge of the Vedas in order to spread the glories of the Lord. In Bhagavad-gītā also Lord Kṛṣṇa says that all the Vedas are meant for understanding the Supreme Personality of Godhead. It is especially mentioned here (yoga-yuktān alampaṭān) that brāhmaṇas are full of mystic power and are completely averse to sense gratification. Actually there are two kinds of occupations. One occupation, in the material world, is sense gratification, and the other occupation is spiritual activity—to satisfy the Lord by His glorification. Those who engage in sense gratification are called demons, and those who spread the glorification of the Lord or satisfy the transcendental senses of the Lord are called demigods. It is specifically mentioned here that the brāhmaṇas are created from the face of the cosmic personality, or virāṭ-puruṣa; similarly the kṣatriyas are said to be created from His arms, the vaiśyas are created from His waist, and the śūdras are created from His legs. Brāhmaṇas are especially meant for austerity, learning and knowledge and are averse to all kinds of sense gratification.</p>
</div>
</div>
<div id="SB32233_24" class="quote" parent="SB_Canto_3" book="SB" index="897" link="SB 3.22.33" link_text="SB 3.22.33">
<span class="link">[[Vanisource:SB 3.22.33|SB 3.22.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Human society is actually meant for realization of perfection in Kṛṣṇa consciousness. There is no restriction against living with a wife and children, but life should be so conducted that one may not go against the principles of religion, economic development, regulated sense enjoyment and, ultimately, liberation from material existence. The Vedic principles are designed in such a way that the conditioned souls who have come to this material existence may be guided in fulfilling their material desires and at the same time be liberated and go back to Godhead, back home.</p>
<p>It is understood that Emperor Svāyambhuva Manu enjoyed his household life by following these principles. It is stated here that early in the morning there were musicians who used to sing with musical instruments about the glories of the Lord, and the Emperor, with his family, personally used to hear about the pastimes of the Supreme Person. This custom is still prevalent in India in some of the royal families and temples. Professional musicians sing with śahnāīs, and the sleeping members of the house gradually get up from their beds in a pleasing atmosphere. During bedtime also the singers sing songs in relationship with the pastimes of the Lord, with śahnāī accompaniment, and the householders gradually fall asleep remembering the glories of the Lord. In every house, in addition to the singing program, there is an arrangement for Bhāgavatam lectures in the evening; family members sit down, hold Hare Kṛṣṇa kīrtana, hear narrations from Śrīmad-Bhāgavatam and Bhagavad-gītā and enjoy music before going to bed. The atmosphere created by this saṅkīrtana movement lives in their hearts, and while sleeping they also dream of the singing and glorification of the Lord. In such a way, perfection of Kṛṣṇa consciousness can be attained. This practice is very old, as learned from this verse of Śrīmad-Bhāgavatam; millions of years ago, Svāyambhuva Manu used to avail himself of this opportunity to live householder life in the peace and prosperity of a Kṛṣṇa consciousness atmosphere.</p>
</div>
</div>
<div id="SB32233_25" class="quote" parent="SB_Canto_3" book="SB" index="897" link="SB 3.22.33" link_text="SB 3.22.33">
<span class="link">[[Vanisource:SB 3.22.33|SB 3.22.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As far as temples are concerned, in each and every royal palace or rich man's house, inevitably there is a nice temple, and the members of the household rise early in the morning and go to the temple to see the maṅgalārātrika ceremony. The maṅgalārātrika ceremony is the first worship of the morning. In the ārātrika ceremony a light is offered in circles before the Deities, as are a conchshell and flowers and a fan. The Lord is supposed to rise early in the morning and take some light refreshment and give audience to the devotees. The devotees then go back to the house or sing the glories of the Lord in the temple. The early morning ceremony still takes place in Indian temples and palaces. Temples are meant for the assembly of the general public. Temples within palaces are especially for the royal families, but in many of these palace temples the public is also allowed to visit. The temple of the King of Jaipur is situated within the palace, but the public is allowed to assemble; if one goes there, he will see that the temple is always crowded with at least five hundred devotees. After the maṅgalārātrika ceremony they sit down together and sing the glories of the Lord with musical instruments and thus enjoy life. Temple worship by the royal family is also mentioned in Bhagavad-gītā, where it is stated that those who fail to achieve success in the bhakti-yoga principles within one life are given a chance to take birth in the next life in a family of rich men or in a royal family or family of learned brāhmaṇas or devotees. If one gets the opportunity to take birth in these families, he can achieve the facilities of a Kṛṣṇa conscious atmosphere without difficulty. A child born in that Kṛṣṇa atmosphere is sure to develop Kṛṣṇa consciousness. The perfection which he failed to attain in his last life is again offered in this life, and he can make himself perfect without fail.</p>
</div>
</div>
<div id="SB3247_26" class="quote" parent="SB_Canto_3" book="SB" index="964" link="SB 3.24.7" link_text="SB 3.24.7">
<span class="link">[[Vanisource:SB 3.24.7|SB 3.24.7, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">At the time of His descent on earth, demigods in the form of raining clouds sounded musical instruments in the sky. The celestial musicians, the Gandharvas, sang the glories of the Lord, while celestial dancing girls known as Apsarās danced in joyful ecstasy.</p>
</div>
</div>
<div id="SB32434_27" class="quote" parent="SB_Canto_3" book="SB" index="990" link="SB 3.24.34" link_text="SB 3.24.34">
<span class="link">[[Vanisource:SB 3.24.34|SB 3.24.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Actually, sannyāsa, or renunciation of material household life, necessitates complete absorption in Kṛṣṇa consciousness and immersion in the self. One does not take sannyāsa, freedom from family responsibility in the renounced order of life, to make another family or to create an embarrassing transcendental fraud in the name of sannyāsa. The sannyāsī's business is not to become proprietor of so many things and amass money from the innocent public. A sannyāsī is proud that he is always thinking of Kṛṣṇa within himself. Of course, there are two kinds of devotees of the Lord. One is called goṣṭhy-ānandī, which means those who are preachers and have many followers for preaching the glories of the Lord and who live among those many, many followers just to organize missionary activities. Other devotees are ātmānandī, or self-satisfied, and do not take the risk of preaching work. They remain, therefore, alone with God. In this classification was Kardama Muni. He wanted to be free from all anxieties and remain alone within his heart with the Supreme Personality of Godhead. Parivrāja means "an itinerant mendicant." A mendicant sannyāsī should not live anywhere for more than three days. He must be always moving because his duty is to move from door to door and enlighten people about Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="SB3252_28" class="quote" parent="SB_Canto_3" book="SB" index="1005" link="SB 3.25.2" link_text="SB 3.25.2">
<span class="link">[[Vanisource:SB 3.25.2|SB 3.25.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Anyone who is associated with the Supreme Lord is accepted as a first-class yogī. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself. Sometimes the devotees act more powerfully than the Lord. Of course, that is the Lord's concession.</p>
<p>Also used here is the word varimṇaḥ, meaning "the most worshipful of all yogīs." To hear from Kṛṣṇa is the real pleasure of the senses; therefore He is known as Govinda, for by His words, by His teachings, by His instruction—by everything connected with Him—He enlivens the senses. Whatever He instructs is from the transcendental platform, and His instructions, being absolute, are nondifferent from Him. Hearing from Kṛṣṇa or His expansion or plenary expansion like Kapila is very pleasing to the senses. Bhagavad-gītā can be read or heard many times, but because it gives great pleasure, the more one reads Bhagavad-gītā the more he gets the appetite to read and understand it, and each time he gets new enlightenment. That is the nature of the transcendental message. Similarly, we find that transcendental happiness in the Śrīmad-Bhāgavatam. The more we hear and chant the glories of the Lord, the more we become happy.</p>
</div>
</div>
<div id="SB3276_29" class="quote" parent="SB_Canto_3" book="SB" index="1123" link="SB 3.27.6" link_text="SB 3.27.6">
<span class="link">[[Vanisource:SB 3.27.6|SB 3.27.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Of the nine different items of bhakti-yoga, the first and foremost is to chant and hear about the Lord. That is also mentioned here. Mat-kathā-śravaṇena ca. One may come to the standard of faithfulness by following the rules and regulations of the yoga system, and the same goal can be achieved simply by chanting and hearing about the transcendental activities of the Lord. The word ca is significant. Bhakti-yoga is direct, and the other process is indirect. But even if the indirect process is taken, there is no success unless one comes fully to the direct process of hearing and chanting the glories of the Lord. Therefore the word satyena is used here. In this connection Svāmī Śrīdhara comments that satyena means niṣkapaṭena, "without duplicity." The impersonalists are full of duplicity. Sometimes they pretend to execute devotional service, but their ultimate idea is to become one with the Supreme. This is duplicity, kapaṭa. The Bhāgavatam does not allow this duplicity. In the beginning of Śrīmad-Bhāgavatam it is clearly stated, paramo nirmatsarāṇām: ([[Vanisource:SB 1.1.2|SB 1.1.2]]) "This treatise Śrīmad-Bhāgavatam is meant for those who are completely free from envy." The same point is again stressed here. Unless one is completely faithful to the Supreme Personality of Godhead and engages himself in the process of hearing and chanting the glories of the Lord, there is no possibility for liberation.</p>
</div>
</div>
<div id="SB32819_30" class="quote" parent="SB_Canto_3" book="SB" index="1165" link="SB 3.28.19" link_text="SB 3.28.19">
<span class="link">[[Vanisource:SB 3.28.19|SB 3.28.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The process of meditating on the form of the Supreme Personality of Godhead within oneself and the process of chanting the glories and pastimes of the Lord are the same. The only difference is that hearing and fixing the mind on the pastimes of the Lord is easier than visualizing the form of the Lord within one's heart because as soon as one begins to think of the Lord, especially in this age, the mind becomes disturbed, and due to so much agitation, the process of seeing the Lord within the mind is interrupted. When there is sound vibrated praising the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply by listening to a reading from the Bhāgavatam that describes the Lord as He is going to the pasturing ground with His cows and friends. Hearing includes applying the mind. In this age of Kali-yuga, Lord Caitanya has recommended that one should always engage in chanting and hearing Bhagavad-gītā. The Lord also says that the mahātmās, or great souls, always engage in the process of chanting the glories of the Lord, and just by hearing, others derive the same benefit. Yoga necessitates meditation on the transcendental pastimes of the Lord, whether He is standing, moving, lying down, etc.</p>
</div>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4156_0" class="quote" parent="SB_Canto_4" book="SB" index="50" link="SB 4.1.56" link_text="SB 4.1.56">
<span class="link">[[Vanisource:SB 4.1.56|SB 4.1.56, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The universal form of the Lord is the cosmic manifestation, which is an exhibition of the external energy of the Supreme Personality of Godhead. In space there are innumerable varieties of planets and also the air, and in the air there are variously colored clouds, and sometimes we see airplanes running from one place to another. Thus the entire cosmic manifestation is full of variety, but actually that variety is a manifestation of the external energy of the Supreme Lord, and that energy is situated in Him. Now the Lord Himself, after manifesting His energy, appeared within the creation of His energy, which is simultaneously one with and different from Himself, and therefore the demigods offered their respects to the Supreme Personality of Godhead, who manifests Himself in such varieties. There are some philosophers, called nondualists, who because of their impersonal conception think that varieties are false. In this verse it is specifically stated, yo māyayā viracitam. This indicates that the varieties are a manifestation of the energy of the Supreme Personality of Godhead. Thus because the energy is nondifferent from the Godhead, the varieties are also factual. The material varieties may be temporary, but they are not false. They are a reflection of the spiritual varieties. Here the word praticakṣaṇāya, "there are varieties," announces the glories of the Supreme Personality of Godhead, who appeared as Nara-Nārāyaṇa Ṛṣi and who is the origin of all varieties of material nature.</p>
</div>
</div>
<div id="SB4630_1" class="quote" parent="SB_Canto_4" book="SB" index="204" link="SB 4.6.30" link_text="SB 4.6.30">
<span class="link">[[Vanisource:SB 4.6.30|SB 4.6.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Whenever there is a nice atmosphere in the material world, immediately there is an awakening of the sexual appetite in the minds of materialistic persons. This tendency is present everywhere within this material world, not only on this earth but in higher planetary systems as well. In complete contrast with the influence of this atmosphere on the minds of the living entities within the material world is the description of the spiritual world. The women there are hundreds and thousands of times more beautiful than the women here in this material world, and the spiritual atmosphere is also many times better. Yet despite the pleasant atmosphere, the minds of the denizens do not become agitated because in the spiritual world, the Vaikuṇṭha planets, the spiritualistic minds of the inhabitants are so much absorbed in the spiritual vibration of chanting the glories of the Lord that such enjoyment could not be surpassed by any other enjoyment, even sex, which is the culmination of all pleasure in the material world. In other words, in the Vaikuṇṭha world, in spite of its better atmosphere and facilities, there is no impetus for sex life. As stated in Bhagavad-gītā (2.59), paraṁ dṛṣṭvā nivartate: the inhabitants are so spiritually enlightened that in the presence of such spirituality, sex life is insignificant.</p>
</div>
</div>
<div id="SB4724_2" class="quote" parent="SB_Canto_4" book="SB" index="251" link="SB 4.7.24" link_text="SB 4.7.24">
<span class="link">[[Vanisource:SB 4.7.24|SB 4.7.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Although the mental scope of even demigods like Brahmā was unable to comprehend the unlimited glories of the Supreme Lord, they were all able to perceive the transcendental form of the Supreme Personality of Godhead by His grace. Only by such grace could they offer their respectful prayers according to their different capacities.</p>
</div>
<div class="purport text"><p>The Supreme Lord, the Personality of Godhead, is always unlimited, and His glories cannot be completely enumerated by anyone, even by a personality like Lord Brahmā. It is said that Ananta, a direct incarnation of the Lord, has unlimited mouths, and with each mouth He has been trying to describe the glories of the Lord for an unlimited span of time, yet the glories of the Lord remain unlimited, and He therefore never finishes. It is not possible for any ordinary living entity to understand or to glorify the unlimited Personality of Godhead, but one can offer prayers or service to the Lord according to one's particular capacity. This capacity is increased by the service spirit. Sevonmukhe hi jihvādau (Brs. 1.2.234) means that the service of the Lord begins with the tongue. This refers to chanting. By chanting Hare Kṛṣṇa, one begins the service of the Lord. Another function of the tongue is to taste and accept the Lord's prasāda.</p>
</div>
</div>
<div id="SB4911_3" class="quote" parent="SB_Canto_4" book="SB" index="380" link="SB 4.9.11" link_text="SB 4.9.11">
<span class="link">[[Vanisource:SB 4.9.11|SB 4.9.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">That association in devotional activities is just like the waves of an incessantly flowing river. In our Krishna Consciousness Society we have full engagement twenty-four hours a day. Every moment of our time is always busily engaged in the service of the Lord. This is called the incessant flow of devotional service.</p>
<p>A Māyāvādī philosopher may question us, "You may be very happy in the association of devotees, but what is your plan for crossing the ocean of material existence?" Dhruva Mahārāja's answer is that it is not very difficult. He clearly says that this ocean can be crossed very easily if one simply becomes mad to hear the glories of the Lord. Bhavad-guṇa-kathā: for anyone who persistently engages in hearing the topics of the Lord from Śrīmad Bhagavad-gītā, Śrīmad-Bhāgavatam and Caitanya-caritāmṛta and who is actually addicted to this process, just as one becomes addicted to intoxicants, it is very easy to cross the nescience of material existence. The ocean of material nescience is compared to a blazing fire, but to a devotee this blazing fire is insignificant because he is completely absorbed in devotional service. Although the material world is blazing fire, to a devotee it appears full of pleasure (viśvaṁ pūrṇa-sukhāyate).</p>
</div>
</div>
<div id="SB4162_4" class="quote" parent="SB_Canto_4" book="SB" index="663" link="SB 4.16.2" link_text="SB 4.16.2">
<span class="link">[[Vanisource:SB 4.16.2|SB 4.16.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Sometimes He appears as a fish incarnation (matsya-avatāra) or a boar incarnation (varāha-avatāra). Thus the Lord is completely free and independent to appear anywhere and everywhere by His internal potency. It is stated that Ananta, an incarnation of the Lord who has unlimited mouths, cannot reach the end of His glorification of the Lord, although Ananta has been describing the Lord since time immemorial. So what to speak of demigods like Lord Brahmā, Lord Śiva and others? It is said that the Lord is śiva-viriñci-nutam ([[Vanisource:SB 11.5.33|SB 11.5.33]])-always worshiped by demigods like Lord Śiva and Lord Brahmā. If the demigods cannot find adequate language to express the glories of the Lord, then what to speak of others? Consequently reciters like the sūta and māgadha felt inadequate to speak about King Pṛthu.</p>
<p>By glorifying the Lord with exalted verses, one becomes purified. Although we are unable to offer prayers to the Lord in an adequate fashion, our duty is to make the attempt in order to purify ourselves. It is not that we should stop our glorification because demigods like Lord Brahmā and Lord Śiva cannot adequately glorify the Lord. Rather, as stated by Prahlāda Mahārāja, everyone should glorify the Lord according to his own ability. If we are serious and sincere devotees, the Lord will give us the intelligence to offer prayers properly.</p>
</div>
</div>
<div id="SB4163_5" class="quote" parent="SB_Canto_4" book="SB" index="664" link="SB 4.16.3" link_text="SB 4.16.3">
<span class="link">[[Vanisource:SB 4.16.3|SB 4.16.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">However expert one may be, he can never describe the glories of the Lord adequately. Nonetheless, those engaged in glorifying the activities of the Lord should try to do so as far as possible. Such an attempt will please the Supreme Personality of Godhead. Lord Caitanya has advised all His followers to go everywhere and preach the message of Lord Kṛṣṇa. Since this message is essentially Bhagavad-gītā, the preacher's duty is to study Bhagavad-gītā as it is understood by disciplic succession and explained by great sages and learned devotees. One should speak to the general populace in accordance with one's predecessors—sādhu, guru and śāstras. This simple process is the easiest method by which one can glorify the Lord. Devotional service, however, is the real method, for by devotional service one can satisfy the Supreme Personality of Godhead with just a few words. Without devotional service, volumes of books cannot satisfy the Lord. Even though preachers of the Kṛṣṇa consciousness movement may be unable to describe the glories of the Lord, they can nonetheless go everywhere and request people to chant Hare Kṛṣṇa.</p>
</div>
</div>
<div id="SB41617_6" class="quote" parent="SB_Canto_4" book="SB" index="678" link="SB 4.16.17" link_text="SB 4.16.17">
<span class="link">[[Vanisource:SB 4.16.17|SB 4.16.17, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The King will respect all women as if they were his own mother, and he will treat his own wife as the other half of his body. He will be just like an affectionate father to his citizens, and he will treat himself as the most obedient servant of the devotees, who always preach the glories of the Lord.</p>
</div>
</div>
<div id="SB42024_7" class="quote" parent="SB_Canto_4" book="SB" index="817" link="SB 4.20.24" link_text="SB 4.20.24">
<span class="link">[[Vanisource:SB 4.20.24|SB 4.20.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the previous verse Mahārāja Pṛthu addressed the Lord as kaivalya-pati, the master of the liberation of merging into His existence. This does not mean that he was anxious for kaivalya liberation. That is made clear in this verse: "My dear Lord, I do not want such a benediction." Mahārāja Pṛthu wanted to have a million ears to hear the glories of the lotus feet of the Lord. He specifically mentioned that the glories of the Lord should emanate from the mouths of pure devotees, who speak from the cores of their hearts. It is stated in the beginning of Śrīmad-Bhāgavatam (1.1.3), śuka-mukhād amṛta-drava-saṁyutam: the nectar of Śrīmad-Bhāgavatam became more relishable because it emanated from the mouth of Śrīla Śukadeva Gosvāmī. One might think that these glories of the Lord can be heard from anywhere, from the mouths of either devotees or nondevotees, but here it is specifically mentioned that the glories of the Lord must emanate from the mouths of pure devotees. Śrī Sanātana Gosvāmī has strictly prohibited hearing from the mouth of a nondevotee. There are many professional reciters of Śrīmad-Bhāgavatam who speak the narrations very ornamentally, but a pure devotee does not like to hear from them because such glorification of the Lord is simply a vibration of material sound. But when heard from the mouth of a pure devotee, glorification of the Lord is immediately effective.</p>
</div>
</div>
<div id="SB42024_8" class="quote" parent="SB_Canto_4" book="SB" index="817" link="SB 4.20.24" link_text="SB 4.20.24">
<span class="link">[[Vanisource:SB 4.20.24|SB 4.20.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The words satāṁ prasaṅgān mama vīrya-saṁvidaḥ ([[Vanisource:SB 3.25.25|SB 3.25.25]]) mean that glorification of the Lord is potent when uttered from the mouth of a pure devotee. The Lord has innumerable devotees all over the universe, and they have been glorifying the Lord since time immemorial and for an unlimited time. But still they cannot completely finish enumerating the glories of the Lord. Pṛthu Mahārāja therefore wanted innumerable ears, as Rūpa Gosvāmī also desired to have millions of ears and millions of tongues to chant and hear the glorification of the Lord. In other words, if our ears are always engaged in hearing the glorification of the Lord, there will be no scope for hearing the Māyāvāda philosophy, which is doom to spiritual progress. Śrī Caitanya Mahāprabhu said that if anyone hears from a Māyāvādī philosopher preaching about the activities of the Lord, even if it is a description from the Vedic literature, he is ultimately doomed. By hearing such Māyāvāda philosophy one cannot come to the destination of spiritual perfection of life.</p>
</div>
</div>
<div id="SB42026_9" class="quote" parent="SB_Canto_4" book="SB" index="819" link="SB 4.20.26" link_text="SB 4.20.26">
<span class="link">[[Vanisource:SB 4.20.26|SB 4.20.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The glorification of the Supreme Lord can be very much appreciated by the Āryan family. Although there is no bar for others, the members of the Āryan family very quickly catch the essence of spiritual life. How is it that we are finding it very easy to spread Kṛṣṇa consciousness among the Europeans and Americans? History reports that the Americans and Europeans proved their capability when they were anxious to expand colonization, but at the present time, being contaminated by the advancement of material science, their sons and grandsons are turning into reprobates. This is due to their having lost their original spiritual culture, which is Vedic civilization. Presently these descendants of the Āryan family are taking this Kṛṣṇa consciousness movement very seriously. Others who are associating with them and hearing the chanting of the Hare Kṛṣṇa mahā-mantra from the lips of pure devotees are also becoming captivated by the transcendental vibration. Transcendental vibrations are very much effective when chanted among Āryans, but even though one does not belong to the Āryan family, he will become a Vaiṣṇava simply by hearing the mantra because the vibration has great influence over everyone.</p>
<p>Mahārāja Pṛthu points out that even the goddess of fortune, who is the constant companion of Lord Nārāyaṇa, specifically wanted to hear about the Lord's glories, and for the association of the gopīs, who are pure devotees, the goddess of fortune, Lakṣmī, underwent severe austerities. The impersonalist may ask why one should bother chanting the Hare Kṛṣṇa mahā-mantra continually for so many years instead of stopping and trying for kaivalya, liberation, or merging into the existence of the Lord. In answer, Mahārāja Pṛthu maintains that the attraction of this chanting is so great that one cannot give up the process unless he is an animal. This is the case even if one comes in contact with this transcendental vibration by chance. Pṛthu Mahārāja is very emphatic in this connection—only an animal can give up the practice of chanting Hare Kṛṣṇa. Those who are not animals but actually intelligent, advanced, human, civilized men cannot give up this practice of continually chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.</p>
</div>
</div>
<div id="SB42029_10" class="quote" parent="SB_Canto_4" book="SB" index="822" link="SB 4.20.29" link_text="SB 4.20.29">
<span class="link">[[Vanisource:SB 4.20.29|SB 4.20.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Yet this is not actually the platform of satisfaction. After self-realization, the material wisdom of the jñānī leads him to the shelter of the lotus feet of the Lord. Then he is satisfied only in contemplating the lotus feet of the Lord constantly. Pṛthu Mahārāja therefore concluded that liberated persons taking to the devotional path have acquired the ultimate goal of life. If liberation were the end in itself, there would be no question of a liberated person's taking to devotional service. In other words, the transcendental bliss derived from self-realization, known as ātmānanda, is very insignificant in the presence of the bliss derived from devotional service to the lotus feet of the Lord. Pṛthu Mahārāja therefore concluded that he would simply hear of the glories of the Lord constantly and thus engage his mind upon the lotus feet of the Lord. That is the highest perfection of life.</p>
</div>
</div>
<div id="SB42132_11" class="quote" parent="SB_Canto_4" book="SB" index="861" link="SB 4.21.32" link_text="SB 4.21.32">
<span class="link">[[Vanisource:SB 4.21.32|SB 4.21.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As stated by Lord Caitanya Mahāprabhu in His Śikṣāṣṭaka instructions, by the chanting of the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—or by the process of hearing and chanting of the glories of the Lord, one's mind is gradually cleansed of all dirt. Due to our material association since time immemorial, we have accumulated heaps of dirty things in our minds. The total effect of this takes place when a living entity identifies himself with his body and is thus entrapped by the stringent laws of material nature and put into the cycle of repeated birth and death under the false impression of bodily identification. When one is strengthened by practicing bhakti-yoga, his mind is cleansed of this misunderstanding, and he is no longer interested in material existence or in sense gratification.</p>
<p>Bhakti, or devotional service, is characterized by vairāgya and jñāna. Jñāna refers to understanding that one is not his body, and vairāgya means disinterest in sense gratification. These two primary principles of separation from material bondage can be realized on the strength of bhakti-yoga. Thus when a devotee is fixed in the loving service of the lotus feet of the Lord, he will never come back to this material existence after quitting his body, as confirmed in Bhagavad-gītā by the Lord (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna ([[Vanisource:BG 4.9 (1972)|BG 4.9]])).</p>
</div>
</div>
<div id="SB42133_12" class="quote" parent="SB_Canto_4" book="SB" index="862" link="SB 4.21.33" link_text="SB 4.21.33">
<span class="link">[[Vanisource:SB 4.21.33|SB 4.21.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Similarly, a vaiśya can satisfy the Supreme Godhead by properly executing his occupational duties—engaging himself in producing foodstuffs, giving protection to cows, and trading if necessary when there is an excess of agricultural production. Similarly, because śūdras do not have ample intelligence, they should simply engage as workers to serve the higher statuses of social life. Everyone's aim should be to satisfy the Supreme Personality of Godhead by engaging his mind in thinking always of Kṛṣṇa, his words in always offering prayers to the Lord or preaching about the glories of the Lord, and his body in executing the service required to satisfy the Lord. As there are four divisions within our body—the head, the arms, the belly and the legs—similarly, human society, taken as a whole, is divided into four classes of men according to their material qualities and occupational duties. Thus the brahminical or intelligent men have to execute the duty of the head, the kṣatriyas must fulfill the duty of the arms, the vaiśya class must fulfill the duty of the belly, and the śūdras must fulfill the duty of the legs. In executing the prescribed duties of life, no one is higher or lower; there are such divisions as "higher" and "lower," but since there is actually a common interest—to satisfy the Supreme Personality of Godhead—there are no distinctions between them.</p>
</div>
</div>
<div id="SB42149_13" class="quote" parent="SB_Canto_4" book="SB" index="878" link="SB 4.21.49" link_text="SB 4.21.49">
<span class="link">[[Vanisource:SB 4.21.49|SB 4.21.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The citizens declared that through being under the protection of Mahārāja Pṛthu, they were directly under the protection of the Supreme Personality of Godhead. This understanding is the proper situation of social steadiness within this material world. Since it is stated in the Vedas that the Supreme Personality of Godhead is the maintainer and leader of all living entities, the king or the executive head of the government must be a representative of the Supreme Person. Then he can claim honor exactly like the Lord's. How a king or leader of society can become the representative of the Supreme Personality of Godhead is also indicated in this verse by the statement that because Pṛthu Mahārāja was preaching the supremacy and the glories of the Supreme Personality of Godhead, Viṣṇu, he was therefore a proper representative of the Lord. To remain under the jurisdiction or administration of such a king or leader is the perfect status for human society. The primary responsibility of such a king or leader is to protect the brahminical culture and the cows in his state.</p>
</div>
</div>
<div id="SB42216_14" class="quote" parent="SB_Canto_4" book="SB" index="897" link="SB 4.22.16" link_text="SB 4.22.16">
<span class="link">[[Vanisource:SB 4.22.16|SB 4.22.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Kumāras, however, were mahā-bhāgavatas because after scrutinizingly studying the Absolute Truth, they became devotees. In other words, they were in full knowledge of the Vedic conclusion. In the Bhagavad-gītā it is confirmed by the Lord that there are many devotees, but a devotee who is fully conversant in the Vedic conclusion is very dear to Him. Everyone is trying to elevate himself to the highest position according to his mentality. The karmīs, who have a bodily concept of life, try to enjoy sense gratification to the utmost. The jñānīs' idea of the highest position is merging into the effulgence of the Lord. But a devotee's highest position is in preaching all over the world the glories of the Supreme Personality of Godhead. Therefore the devotees are actually the representatives of the Supreme Lord, and as such they travel all over the world directly as Nārāyaṇa because they carry Nārāyaṇa within their hearts and preach His glories. The representative of Nārāyaṇa is as good as Nārāyaṇa, but he is not to conclude, like the Māyāvādīs, that he has become Nārāyaṇa. Generally, a sannyāsī is addressed as Nārāyaṇa by the Māyāvādīs. Their idea is that simply by taking sannyāsa one becomes equal to Nārāyaṇa or becomes Nārāyaṇa Himself. The Vaiṣṇava conclusion is different, as stated by Śrīla Viśvanātha Cakravartī Ṭhākura:</p>
</div>
</div>
<div id="SB42220_15" class="quote" parent="SB_Canto_4" book="SB" index="901" link="SB 4.22.20" link_text="SB 4.22.20">
<span class="link">[[Vanisource:SB 4.22.20|SB 4.22.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By association with devotees, dirty things within the heart of a materialistic man are gradually washed away by the grace of the Supreme Personality of Godhead. As silver becomes shiny by being polished, the heart of a materialistic person is cleansed of lusty desires by the good association of devotees. Actually the living being has no connection with this material enjoyment nor with lusty desires. He is simply imagining or dreaming while asleep. But by the association of pure devotees, he is awakened, and immediately the spirit soul is situated in his own glory by understanding his constitutional position as the eternal servant of the Lord. Pṛthu Mahārāja was already a self-realized soul; therefore he had a natural inclination to glorify the activities of the Supreme Personality of Godhead, and the Kumāras assured him that there was no chance of his falling victim to the illusory energy of the Supreme Lord. In other words, the process of hearing and chanting about the glories of the Lord is the only means to clarify the heart of material contamination. By the process of karma, jñāna and yoga, no one will succeed in driving away contamination from the heart, but once a person takes to the shelter of the lotus feet of the Lord by devotional service, automatically all dirty things in the heart are removed without difficulty.</p>
</div>
</div>
<div id="SB42222_16" class="quote" parent="SB_Canto_4" book="SB" index="903" link="SB 4.22.22" link_text="SB 4.22.22">
<span class="link">[[Vanisource:SB 4.22.22|SB 4.22.22, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Attachment for the Supreme can be increased by practicing devotional service, inquiring about the Supreme Personality of Godhead, applying bhakti-yoga in life, worshiping the Yogeśvara, the Supreme Personality of Godhead, and by hearing and chanting about the glories of the Supreme Personality of Godhead. These actions are pious in themselves.</p>
</div>
<div class="purport text"><p>The word yogeśvara is applicable to both the Supreme Personality of Godhead, Kṛṣṇa, and His devotees also. In Bhagavad-gītā this word occurs in two places. In the Eighteenth Chapter (18.78), Kṛṣṇa is described as the Supreme Personality of Godhead, Hari, who is the master of all mystic power (yatra yogeśvaraḥ kṛṣṇaḥ). Yogeśvara is also described at the end of the Sixth Chapter (6.47): sa me yuktatamo mataḥ. This yuktatama indicates the topmost of all yogīs—the devotees, who can also be called yogeśvara. In this verse, yogeśvara-upāsanā means to render service to a pure devotee. Thus Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: without serving a pure devotee, one cannot advance in spiritual life. Prahlāda Mahārāja also has said:</p>
</div>
</div>
<div id="SB42222_17" class="quote" parent="SB_Canto_4" book="SB" index="903" link="SB 4.22.22" link_text="SB 4.22.22">
<span class="link">[[Vanisource:SB 4.22.22|SB 4.22.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should take shelter of a pure devotee, who has nothing to do with this material world but is simply engaged in devotional service. By serving him only, one can transcend the qualitative material condition. In this verse it is recommended (yogeśvara-upāsanayā) that one serve the lotus feet of the topmost yogī, or the devotee. To serve the topmost devotee means to hear from him about the glories of the Supreme Personality of Godhead. To hear the glories of the Supreme Personality of Godhead from the mouth of a pure devotee is to acquire a pious life. In Bhagavad-gītā (7.28) it is also said that without being pious one cannot engage in devotional service.</p>
:yeṣāṁ tv anta-gataṁ pāpaṁ
:janānāṁ puṇya-karmaṇām
:te dvandva-moha-nirmuktā
:bhajanti māṁ dṛḍha-vratāḥ
<p>To become fixed in devotional service one has to become completely cleansed from the contamination of the material modes of nature. For work in devotional service the first item is ādau gurv-āśrayam: one should accept a bona fide spiritual master, and from the bona fide spiritual master inquire about one's transcendental occupational duties (sad-dharma-pṛcchā) and follow in the footsteps of great saintly persons, devotees (sādhu-mārga-anugamanam). These are the instructions given in Bhakti-rasāmṛta-sindhu by Rūpa Gosvāmī.</p>
</div>
</div>
<div id="SB42223_18" class="quote" parent="SB_Canto_4" book="SB" index="904" link="SB 4.22.23" link_text="SB 4.22.23">
<span class="link">[[Vanisource:SB 4.22.23|SB 4.22.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Simple negation, or giving up the company of materialistic persons, will not do. We must have engagements. Sometimes it is found that a person interested in spiritual advancement gives up the company of material society and goes to a secluded place as recommended for the yogīs especially, but that will also not help a person in spiritual advancement, for in many instances such yogīs also fall down. As far as jñānīs are concerned, generally they fall down without taking shelter of the lotus feet of the Lord. The impersonalists or the voidists can simply avoid the positive material association; they cannot remain fixed in transcendence without being engaged in devotional service. The beginning of devotional service is to hear about the glories of the Supreme Personality of Godhead. That is recommended in this verse: vinā harer guṇa-pīyūṣa-pānāt. One must drink the nectar of the glories of the Supreme Personality of Godhead, and this means that one must be always engaged in hearing and chanting the glories of the Lord. It is the prime method for advancing in spiritual life. Lord Caitanya Mahāprabhu also recommends this in the Caitanya-caritāmṛta. If one wants to make advancement in spiritual life, by great fortune he may meet a bona fide spiritual master and from him learn about Kṛṣṇa. By serving both the spiritual master and Kṛṣṇa he gets the seed of devotional service (bhakti-latā-bīja), and if he sows the seed within his heart and waters it by hearing and chanting, it grows into a luxuriant bhakti-latā, or bhakti creeper.</p>
</div>
</div>
<div id="SB42223_19" class="quote" parent="SB_Canto_4" book="SB" index="904" link="SB 4.22.23" link_text="SB 4.22.23">
<span class="link">[[Vanisource:SB 4.22.23|SB 4.22.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The creeper is so strong that it penetrates the covering of the universe and reaches the spiritual world and continues to grow on and on until it reaches and takes shelter of the lotus feet of Kṛṣṇa, just as an ordinary creeper also grows on and on until it takes a solid shelter on a roof; then it very steadily grows and produces the required fruit. The real cause of the growing of such fruit, which is here called the nectar of hearing the glories of the Supreme Personality of Godhead, is to water the creeper of devotional service by hearing and chanting. The purport is that one cannot live outside the society of devotees; one must live in the association of devotees, where there is constant chanting and hearing of the glories of the Lord. The Kṛṣṇa consciousness movement is started for this purpose, so that hundreds of ISKCON centers may give people a chance to hear and chant, to accept the spiritual master and to disassociate themselves from persons who are materially interested, for in this way one can make solid advancement in going back home, back to Godhead.</p>
</div>
</div>
<div id="SB42329_20" class="quote" parent="SB_Canto_4" book="SB" index="971" link="SB 4.23.29" link_text="SB 4.23.29">
<span class="link">[[Vanisource:SB 4.23.29|SB 4.23.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Queen Arci also entered Patiloka, but this planet is not in the material universe, for she actually entered the planet which her husband attained. In the material world also, when a woman dies with her husband, she again unites with him in the next birth. Similarly, Mahārāja Pṛthu and Queen Arci united in the Vaikuṇṭha planets. In the Vaikuṇṭha planets there are husbands and wives, but there is no question of their giving birth to children or having sex life. In the Vaikuṇṭha planets both husbands and wives are extraordinarily beautiful, and they are attracted to one another, but they do not enjoy sex life. Indeed, they consider sex not to be very relishable because both husband and wife are always absorbed in Kṛṣṇa consciousness and in glorifying and chanting the glories of the Lord.</p>
<p>According to Bhaktivinoda Ṭhākura also, a husband and wife can turn the home into a place as good as Vaikuṇṭha, even while in this material world. Being absorbed in Kṛṣṇa consciousness, even in this world husband and wife can live in Vaikuṇṭha simply by installing the Deity of the Lord within the home and serving the Deity according to the directions of the śāstras. In this way, they will never feel the sex urge. That is the test of advancement in devotional service. One who is advanced in devotional service is never attracted by sex life, and as soon as one becomes detached from sex life and proportionately attached to the service of the Lord, he actually experiences living in the Vaikuṇṭha planets. In the ultimate issue, there is actually no material world, but when one forgets the service of the Lord and engages himself in the service of his senses, he is said to be living in the material world.</p>
</div>
</div>
<div id="SB42339_21" class="quote" parent="SB_Canto_4" book="SB" index="981" link="SB 4.23.39" link_text="SB 4.23.39">
<span class="link">[[Vanisource:SB 4.23.39|SB 4.23.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word bhava-sindhu-pota-pāde is significant in this verse. The lotus feet of the Lord are known as mahat-padam; this means that the total source of material existence rests on the lotus feet of the Lord. As stated in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavaḥ: everything is emanating from Him. This cosmic manifestation, which is compared to an ocean of nescience, is also resting on the lotus feet of the Lord. As such, this great ocean of nescience is minimized by a person who is a pure devotee. One who has taken shelter of the lotus feet of the Lord need not cross over the ocean, for he has already crossed it by virtue of his position at the Lord's lotus feet. By hearing and chanting of the glories of the Lord or the Lord's devotee, one can become firmly fixed in the service of the lotus feet of the Lord. This position can also be achieved very easily by narrating the history of the life of Pṛthu Mahārāja regularly every day. The word vimukta-saṅgaḥ is also significant in this connection. Because we associate with the three qualities of material nature, our position in this material world is full of dangers, but when we engage in the devotional service of the Lord by the process of śravaṇam and kīrtanam, we immediately become vimukta-saṅga, or liberated.</p>
</div>
</div>
<div id="SB42458_22" class="quote" parent="SB_Canto_4" book="SB" index="1036" link="SB 4.24.58" link_text="SB 4.24.58">
<span class="link">[[Vanisource:SB 4.24.58|SB 4.24.58, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Ganges water is celebrated as being able to eradicate all kinds of sinful reactions. In other words, when a person takes his bath in the Ganges, he becomes freed from all life's contaminations. The Ganges water is celebrated in this way because it emanates from the lotus feet of the Supreme Personality of Godhead. Similarly, those who are directly in touch with the lotus feet of the Supreme Personality of Godhead and who are absorbed in the chanting of His glories are freed from all material contamination. Such unalloyed devotees are able to show mercy to the common conditioned soul. Śrīla Vṛndāvana dāsa Ṭhākura has sung that the devotees of Lord Caitanya are so powerful that each one of them can deliver a universe. In other words, it is the business of devotees to preach the glories of the Lord and deliver all conditioned souls to the platform of śuddha-sattva, pure goodness. Here the word su-sattva means śuddha-sattva, the transcendental stage beyond material goodness. By his exemplary prayers, Lord Śiva teaches us that our best course it to take shelter of Lord Viṣṇu and His Vaiṣṇava devotees.</p>
</div>
</div>
<div id="SB42470_23" class="quote" parent="SB_Canto_4" book="SB" index="1048" link="SB 4.24.70" link_text="SB 4.24.70">
<span class="link">[[Vanisource:SB 4.24.70|SB 4.24.70, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Therefore, O sons of the King, the Supreme Personality of Godhead, Hari, is situated in everyone's heart. He is also within your hearts. Therefore chant the glories of the Lord and always meditate upon Him continuously.</p>
</div>
<div class="purport text"><p>The word asakṛt is significant, for it means not just for a few minutes but continuously. That is the instruction given by Lord Caitanya Mahāprabhu in His Śikṣāṣṭaka 3. Kīrtanīyaḥ sadā hariḥ: ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]) "The holy name of the Lord should be chanted twenty-four hours daily." Therefore in this Kṛṣṇa consciousness movement we request the devotees to chant at least sixteen rounds on their beads daily. Actually one has to chant twenty-four hours daily, just like Ṭhākura Haridāsa, who was chanting the Hare Kṛṣṇa mantra three hundred thousand times daily. Indeed, he had no other business. Some of the Gosvāmīs, like Raghunātha dāsa Gosvāmī, were also chanting very rigidly and also offering obeisances very rigidly. As stated in Śrīnivāsācārya's prayer to the six Gosvāmīs (Ṣaḍ-gosvāmy-aṣṭaka): saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau. The word saṅkhyā-pūrvaka means "maintaining a numerical strength." Not only was Raghunātha dāsa Gosvāmī chanting the holy name of the Lord, but he was also offering obeisances in the same prolific numbers.</p>
</div>
</div>
<div id="SB42471_24" class="quote" parent="SB_Canto_4" book="SB" index="1049" link="SB 4.24.71" link_text="SB 4.24.71">
<span class="link">[[Vanisource:SB 4.24.71|SB 4.24.71, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."</p>
<p>The topmost yogī is he who constantly thinks of Kṛṣṇa within himself and chants the glories of the Lord. In other words, this system of bhakti-yoga has been existing from time immemorial and is now continuing in this Kṛṣṇa consciousness movement.</p>
<p>The word muni-vratāḥ is significant in this regard because those who are interested in advancing in spiritual life must be silent. Silence means talking only of kṛṣṇa-kathā. This is the silence of Mahārāja Ambarīṣa:</p>
:sa vai manaḥ kṛṣṇa-padāravindayor
:vacāṁsi vaikuṇṭha-guṇānuvarṇane
<p>"King Ambarīṣa always fixed his mind on the lotus feet of the Lord and talked of Him only." ([[Vanisource:SB 9.4.18-20|SB 9.4.19]]) We should also take this opportunity in life to become as good as a great saint simply by not talking unnecessarily with unwanted persons. We should either talk of Kṛṣṇa or chant Hare Kṛṣṇa undeviatingly. This is called muni-vrata. The intelligence must be very sharp (samāhita-dhiyaḥ) and should always be acting in Kṛṣṇa consciousness. The words etad abhyasatādṛtāḥ indicate that if one takes these instructions from a spiritual master with great reverence (ādṛta) and practices them accordingly, he will find this bhakti-yoga process to be very, very easy.</p>
</div>
</div>
<div id="SB42722_25" class="quote" parent="SB_Canto_4" book="SB" index="1161" link="SB 4.27.22" link_text="SB 4.27.22">
<span class="link">[[Vanisource:SB 4.27.22|SB 4.27.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The great sage Nārada Muni has a spiritual body; therefore old age, disease, birth and death do not affect him. Nārada is the most kind devotee of the Supreme Lord, and his only business is to travel all over the universe and preach God consciousness. In other words, his business is to make everyone a Vaiṣṇava. Under the circumstances, there is ordinarily no need for him to stay in one place for more than the time he requires to preach. Since by his own free will he is already traveling all over the universe, the curse of Kālakanyā is described as fortunate. Like Nārada Muni, many other devotees of the Lord are engaged in preaching the glories of the Lord in different places and in different universes. Such personalities are beyond the jurisdiction of material laws.</p>
</div>
</div>
<div id="SB42938_26" class="quote" parent="SB_Canto_4" book="SB" index="1264" link="SB 4.29.38" link_text="SB 4.29.38">
<span class="link">[[Vanisource:SB 4.29.38|SB 4.29.38, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O best of kings, one who is faithful, who is always hearing the glories of the Supreme Personality of Godhead, who is always engaged in the culture of Kṛṣṇa consciousness and in hearing of the Lord's activities, very soon becomes eligible to see the Supreme Personality of Godhead face to face.</p>
</div>
<div class="purport text"><p>Constant engagement in the transcendental loving service of Vāsudeva means constantly hearing the glories of the Lord. The principles of bhakti-yoga-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]])—are the only means by which perfection can be attained. Simply by hearing of the glories of the Lord, one is elevated to the transcendental position.</p>
</div>
</div>
<div id="SB4293940_27" class="quote" parent="SB_Canto_4" book="SB" index="1265" link="SB 4.29.39-40" link_text="SB 4.29.39-40">
<span class="link">[[Vanisource:SB 4.29.39-40|SB 4.29.39-40, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear King, in the place where pure devotees live, following the rules and regulations and thus purely conscious and engaged with great eagerness in hearing and chanting the glories of the Supreme Personality of Godhead, in that place if one gets a chance to hear their constant flow of nectar, which is exactly like the waves of a river, one will forget the necessities of life—namely hunger and thirst—and become immune to all kinds of fear, lamentation and illusion.</p>
</div>
<div class="purport text"><p>The cultivation of Kṛṣṇa consciousness is possible where great devotees live together and constantly engage in hearing and chanting the glories of the Lord. In a holy place like Vṛndāvana, there are many devotees constantly engaged in chanting and hearing the glories of the Lord. If one gets the chance to hear from pure devotees in such a place, allowing the constant flow of the river of nectar to come from the mouths of pure devotees, then the cultivation of Kṛṣṇa consciousness becomes very easy. When one is engaged in constantly hearing the glories of the Lord, he certainly rises above the bodily conception. When one is in the bodily conception, he feels the pangs of hunger and thirst, fear, lamentation and illusion. But when one is engaged in hearing and chanting the glories of the Lord, he transcends the bodily conception.</p>
</div>
</div>
<div id="SB4293940_28" class="quote" parent="SB_Canto_4" book="SB" index="1265" link="SB 4.29.39-40" link_text="SB 4.29.39-40">
<span class="link">[[Vanisource:SB 4.29.39-40|SB 4.29.39-40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word bhagavad-guṇānukathana-śravaṇa-vyagra-cetasaḥ, meaning "always eager to find the place where the glories of the Lord are being heard and chanted," is significant in this verse. A businessman is always very eager to go to a place where business is transacted. Similarly, a devotee is very eager to hear from the lips of liberated devotees. As soon as one hears the glories of the Lord from the liberated devotees, he immediately becomes impregnated with Kṛṣṇa consciousness. This is also confirmed in another verse:</p>
:satāṁ prasaṅgān mama vīrya-saṁvido
:bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
:taj-joṣaṇād āśv apavarga-vartmani
:śraddhā ratir bhaktir anukramiṣyati
<p>"In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and to the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin." ([[Vanisource:SB 3.25.25|SB 3.25.25]]) In the association of pure devotees, one becomes attached to hearing and chanting the glories of the Lord. In this way one can cultivate Kṛṣṇa consciousness, and as soon as this cultivation is advanced, one can become faithful to the Lord, devoted to the Lord and attached to the Lord, and thus one can very quickly attain full Kṛṣṇa consciousness. The secret of success in the cultivation of Kṛṣṇa consciousness is hearing from the right person. A Kṛṣṇa conscious person is never disturbed by the bodily necessities—namely eating, sleeping, mating and defending.</p>
</div>
</div>
<div id="SB4306_29" class="quote" parent="SB_Canto_4" book="SB" index="1316" link="SB 4.30.6" link_text="SB 4.30.6">
<span class="link">[[Vanisource:SB 4.30.6|SB 4.30.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A king is always accompanied by his ministers, secretaries and commanders, and Lord Viṣṇu is also accompanied by His followers—the demigods, great sages, saintly persons and so on. He is never alone. Consequently there is no question of the Lord's being impersonal. He is always Himself, the Supreme Personality of Godhead, and His associates are also persons. From the description given in this verse, Garuḍa appears to belong to the Kinnara planet. The inhabitants of the Kinnara planet have the same features as Garuḍa. Their bodily features are like those of a human being, but they have wings. The word gīta-kīrtiḥ indicates that the inhabitants of Kinnaraloka are very expert in singing the glories of the Lord. In Brahma-saṁhitā it is said: jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam. In each and every universe there are different types of planets, and each planet has distinctive features. On the strength of this verse, we can understand that in Kinnaraloka the inhabitants can fly with their wings. There is also a planet, known as Siddhaloka, where the inhabitants can fly even without wings. Thus each and every planet has some distinctive facility. That is the beauty of the varied creation of the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB43033_30" class="quote" parent="SB_Canto_4" book="SB" index="1343" link="SB 4.30.33" link_text="SB 4.30.33">
<span class="link">[[Vanisource:SB 4.30.33|SB 4.30.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is the best benediction that a devotee can ask of the Supreme Lord. This is also confirmed by Śrī Caitanya Mahāprabhu: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ ([[Vanisource:SB 10.14.3|SB 10.14.3]]). One may be in one position or another according to destiny, but in any case one must continue to hear about the activities and pastimes of the Supreme Lord, regardless of circumstances. A pure devotee does not pray for liberation or for cessation of the cycle of birth and death because he does not consider that important. The most important thing for a devotee is getting a chance to hear about the pastimes and glories of the Lord. The devotees who engage in the service of the Lord in this world will have the same opportunity in the spiritual world also. Thus for a devotee, everything is in the spiritual world, for as long as he can hear about the pastimes of the Lord, or wherever he can chant, the Lord is personally present. Tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ. When the pure devotees assemble to chant, hear and talk about the Supreme Personality of Godhead, the place where they assemble becomes Vaikuṇṭha. For the devotee there is no need to pray to the Lord for transferal to the Vaikuṇṭha world. A pure devotee can create Vaikuṇṭha or Vṛndāvana anywhere simply by chanting the glories of the Lord without offense.</p>
</div>
</div>
<div id="SB43033_31" class="quote" parent="SB_Canto_4" book="SB" index="1343" link="SB 4.30.33" link_text="SB 4.30.33">
<span class="link">[[Vanisource:SB 4.30.33|SB 4.30.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Pracetās pray for an opportunity to hear of the glories of the Lord in every form of life (bhave bhave). A living entity transmigrates from one body to another. The devotee is not particularly eager to stop this process. Caitanya Mahāprabhu prays, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "My dear Lord, life after life may I be fixed in Your pure devotional service." Out of humility, a devotee considers himself unfit to be transferred to the spiritual world. He always thinks himself contaminated by the modes of material nature. Nor is there any need for a devotee to ask to be freed from the modes of material nature. Devotional service itself is in the transcendental position; therefore there is no question of asking for this special facility. The conclusion is that a pure devotee is not anxious to stop the repetition of birth and death, but is always eager to associate with other devotees who are engaged in chanting and hearing about the glories of the Lord.</p>
</div>
</div>
<div id="SB43035_32" class="quote" parent="SB_Canto_4" book="SB" index="1345" link="SB 4.30.35" link_text="SB 4.30.35">
<span class="link">[[Vanisource:SB 4.30.35|SB 4.30.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"My dear Nārada, actually I do not reside in My abode, Vaikuṇṭha, nor do I reside within the hearts of the yogīs, but I reside in that place where My pure devotees chant My holy name and discuss My form, pastimes and qualities." Because of the presence of the Lord in the form of the transcendental vibration, the Vaikuṇṭha atmosphere is evoked. This atmosphere is without fear and anxiety. One living entity does not fear another. By hearing the holy names and glories of the Lord, a person executes pious activities. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ ([[Vanisource:SB 1.2.17|SB 1.2.17]]). Thus his material hankerings immediately stop. This saṅkīrtana movement started by the Society for Krishna Consciousness is meant for creating Vaikuṇṭha, the transcendental world that is without anxiety, even in this material world. The method is the propagation of the śravaṇaṁ kīrtanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]) process throughout the world. In the material world everyone is envious of his fellow man. Animalistic envy exists in human society as long as there is no performance of saṅkīrtana-yajña, the chanting of the holy names—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The Pracetās therefore decided to remain always in the society of devotees, and they considered that to be the highest benediction possible in human life.</p>
</div>
</div>
<div id="SB43037_33" class="quote" parent="SB_Canto_4" book="SB" index="1347" link="SB 4.30.37" link_text="SB 4.30.37">
<span class="link">[[Vanisource:SB 4.30.37|SB 4.30.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Caitanya-sampradāya those who strictly follow the principles of Lord Caitanya must travel all over the world to preach the message of Lord Caitanya, which is the same as preaching the words of Kṛṣṇa—Bhagavad-gītā—and Śrīmad-Bhāgavatam. The more the devotees preach the principles of kṛṣṇa-kathā, the more people throughout the world will benefit.</p>
<p>Devotees like the great sage Nārada, who travel all over to preach, are called goṣṭhyānandī. Nārada Muni is always wandering throughout the universe just to create different types of devotees. Nārada even made a hunter a devotee. He also made Dhruva Mahārāja and Prahlāda devotees. Actually, all devotees are indebted to the great sage Nārada, for he has wandered both in heaven and in hell. A devotee of the Lord is not even afraid of hell. He goes to preach the glories of the Lord everywhere—even in hell—because there is no distinction between heaven and hell for a devotee.</p>
:nārāyaṇa-parāḥ sarve
:na kutaścana bibhyati
:svargāpavarga-narakeṣv
:api tulyārtha-darśinaḥ
<p>"A pure devotee of Nārāyaṇa is never afraid of going anywhere and everywhere. For him heaven and hell are one and the same." ([[Vanisource:SB 6.17.28|SB 6.17.28]]) Such devotees, wandering all over the world, deliver those who are actually afraid of this material existence. Some people are already disgusted with material existence, being confused and frustrated by material enjoyment, and some people, who are intelligent, are interested in understanding the Supreme Lord. Both may take advantage of the pure devotee who wanders throughout the world.</p>
</div>
</div>
<div id="SB43041_34" class="quote" parent="SB_Canto_4" book="SB" index="1350" link="SB 4.30.41" link_text="SB 4.30.41">
<span class="link">[[Vanisource:SB 4.30.41|SB 4.30.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Brahmā, Lord Śiva, Manu (the father of mankind), great saintly persons and also great sages who have elevated themselves to the transcendental platform through austerities and penance, as well as devotional service, are imperfect in knowledge compared to the Supreme Personality of Godhead. This is the case with anyone within this material world. No one can be equal to the Supreme Lord in anything, certainly not in knowledge. Consequently, anyone's prayer to the Supreme Personality of Godhead is never complete. It is not possible to measure the complete glories of the Supreme Lord, who is unlimited. Even the Lord Himself in His incarnation as Ananta, or Śeṣa, cannot describe His own glories. Although Ananta has many thousands of faces and has been glorifying the Lord for many, many years, He could not find the limit of the glories of the Lord. Thus it is not possible to estimate the complete potencies and glories of the Supreme Lord.</p>
<p>Nonetheless, everyone in devotional service can offer essential prayers to the Lord. Everyone is situated in a relative position, and no one is perfect in glorifying the Lord. Beginning with Lord Brahmā and Lord Śiva down to ourselves, everyone is the servant of the Supreme Lord. We are all situated in relative positions according to our own karma. Yet every one of us can offer prayers with heart and soul as far as we can appreciate the Lord's glories. That is our perfection. Even when one is in the darkest region of existence, he is allowed to offer prayers to the Lord according to his own capacity. The Lord therefore says in Bhagavad-gītā (9.32):</p>
</div>
</div>
<div id="SB43124_35" class="quote" parent="SB_Canto_4" book="SB" index="1383" link="SB 4.31.24" link_text="SB 4.31.24">
<span class="link">[[Vanisource:SB 4.31.24|SB 4.31.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Hearing from Nārada's mouth the glories of the Lord, which vanquish all the ill fortune of the world, the Pracetās also became attached to the Supreme Personality of Godhead. Meditating on His lotus feet, they advanced to the ultimate destination.</p>
</div>
<div class="purport text"><p>Here it is seen that by hearing the glories of the Lord from a realized devotee the Pracetās easily attained strong attachment for the Supreme Personality of Godhead. Then, meditating on the lotus feet of the Supreme Lord at the end of their lives, they advanced to the ultimate goal, Viṣṇuloka. It is sure and certain that anyone who always hears the glories of the Lord and thinks of His lotus feet will reach that supreme destination. As Kṛṣṇa says in Bhagavad-gītā (18.65):</p>
</div>
</div>
<div id="SB43125_36" class="quote" parent="SB_Canto_4" book="SB" index="1384" link="SB 4.31.25" link_text="SB 4.31.25">
<span class="link">[[Vanisource:SB 4.31.25|SB 4.31.25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Vidura, I have told you everything you wanted to know about the conversation between Nārada and the Pracetās, the conversation describing the glories of the Lord. I have related this as far as possible.</p>
</div>
<div class="purport text"><p>Śrīmad-Bhāgavatam describes the glories of the Lord and His devotees. Because the whole subject matter is the glorification of the Lord, naturally the glorification of His devotees automatically follows.</p>
</div>
</div>
</div>

Glories of the Lord (SB cantos 1 - 2)

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LindaDo:

Glories of the Lord (Letters)

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LindaDo:

Glories of the Lord (Lectures)

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LindaDo:

<div id="compilation">
<div id="facts">
{{terms|"Lord's glories"|"Lord's glory"|"glories of god"|"glories of god"|"glories of the lord"|"glories of the supreme lord"|"glories of the supreme personality of godhead"|"multiglories of the Supreme Personality"}}
{{notes|}}
{{compiler|Visnu Murti|RupaManjari}}
{{complete|ALL}}
{{first|22Dec12}}
{{last|15Feb13}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=62|Con=0|Let=0}}
{{total|62}}
{{toc right}}
[[Category:God's Glories|1]]
[[Category:Compilations from Lectures]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG211LondonAugust171973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="48" link="Lecture on BG 2.11 -- London, August 17, 1973" link_text="Lecture on BG 2.11 -- London, August 17, 1973">
<span class="link">[[Vanisource:Lecture on BG 2.11 -- London, August 17, 1973|Lecture on BG 2.11 -- London, August 17, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">They are meant for the lesser intelligent class of men. Devotees' business is always to talk about Kṛṣṇa. Why they should stop talking? Maunam? No. Kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]). Caitanya Mahāprabhu says that one has to chant and talk of Kṛṣṇa twenty-four hours. Where is the question of maunam, silence? There is no question of silence. Silence is for those who are nonsense. "Be silent, don't talk." For them. At least they practice silence means at least they stop talking nonsense. But those who are actually advanced, for them there is no such restriction. Vācāṁsi vaikuṇṭha-guṇānuvarṇane. We should use our talking power for describing the glories of the Lord. Vaikuṇṭha-guṇānuvarṇane. That is kīrtana. That is chanting. Abhavad naiyāsaki-kīrtane. Just like for seven days when Parīkṣit Mahārāja was going to die... He had only seven days left. So twenty-four hours without any eating or without any drinking a drop of water, he went on hearing from Śukadeva Gosvāmī. And similarly, Śukadeva Gosvāmī also went on speaking, speaking Śrīmad-Bhāgavatam. Śrī-viṣṇu-śravane parīkṣit. They got, both of them got salvation back to home, back to Godhead. How? One was hearing, and one was chanting. These two processes. Parīkṣit Mahārāja was hearing and Śukadeva Gosvāmī was chanting. And what was the subject matter? Kṛṣṇa. That's all.</p>
</div>
</div>
<div id="LectureonBG25969NewYorkApril291966_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="113" link="Lecture on BG 2.59-69 -- New York, April 29, 1966" link_text="Lecture on BG 2.59-69 -- New York, April 29, 1966">
<span class="link">[[Vanisource:Lecture on BG 2.59-69 -- New York, April 29, 1966|Lecture on BG 2.59-69 -- New York, April 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The arcanā is a process which gives, gives engagement to all the senses. Just like eye, ear, and tongue and nose, hands, legs, and so many, we have got, senses, and each department has got his engagement. For example, just like we are engaging our tongue and ears in the transcendental sound of Hare Kṛṣṇa, this engagement. We want to hear good music, melodious music, but if we engage our ears for hearing melodious music in relationship with the Supreme Lord Kṛṣṇa... Just like Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma... There are many glories, not only in Sanskrit language, in other languages also, glories of Lord. If we try to hear glories of the Lord with the ear, then my ear may not be engaged in other songs. Paraṁ dṛṣṭvā nivartate ([[Vanisource:BG 2.59 (1972)|BG 2.59]]). Similarly, my tongue. If I determine that "I shall eat only foodstuff which is offered to Kṛṣṇa," then naturally my eating problem becomes restricted and as I go on eating the foodstuff which is offered first to Kṛṣṇa and then I take, then, now, the natural effect will be that my tongue will be controlled. And if I want to control my other senses, then the tongue control is the first business, because if we cannot control the tongue, then other senses is impossible to be controlled. Therefore we, when we take our foodstuff, we sing this nice song, śarīra abidyā-jāl, joḍendriya tāhe kāl: "This body is a network of nescience." Śarīra abidyā-jāl, joḍendriya tāhe kāl: "And the material senses, they are just like kāla." Kāla means venomous serpents. So śarīra abidyā-jāl, joḍendriya tāhe kāl, tā'ra madhye jihwā ati, lobhamoy sudurmati: "Amongst all the senses, the tongue is very avaricious." You see? It is, it is, it wants so many palatable dishes now and then. Tā'ra madhye jihwā ati, lobhamoy sudurmati: "And it is very difficult to control." Now, kṛṣṇa baḍo doyāmoy: "So Kṛṣṇa, Lord Kṛṣṇa, is so kind that in order to control my senses, tongue, first, He has given me so many nice foodstuff so that if I eat them, then my tongue will be controlled."</p>
</div>
</div>
<div id="LectureonBG327MelbourneJune271974_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="127" link="Lecture on BG 3.27 -- Melbourne, June 27, 1974" link_text="Lecture on BG 3.27 -- Melbourne, June 27, 1974">
<span class="link">[[Vanisource:Lecture on BG 3.27 -- Melbourne, June 27, 1974|Lecture on BG 3.27 -- Melbourne, June 27, 1974]]: </span><div class="text"><p style="display: inline;">Guest (5): There are two objections. One is that He said, "I manifest in a human body," in a human body such as we have here, and also...</p>
<p>Prabhupāda: So that requires little intelligence, that anyone who is preaching the holy name of God, he is also God. Anyone who preaches the glories of God, he is also God.</p>
<p>Guest (5): Are you God?</p>
<p>Prabhupāda: I am servant of God.</p>
<p>Guest (5): But you're preaching the holy name of God?</p>
<p>Prabhupāda: Yes, that is my business.</p>
<p>Guest (5): But then, by your own words, you are God.</p>
<p>Prabhupāda: But that does not mean I am God, but I am equal to God. Or at least you should see like that. That is explained. A guru... That is explained.</p>
</div>
</div>
<div id="LectureonBG42BombayMarch221974_3" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="136" link="Lecture on BG 4.2 -- Bombay, March 22, 1974" link_text="Lecture on BG 4.2 -- Bombay, March 22, 1974">
<span class="link">[[Vanisource:Lecture on BG 4.2 -- Bombay, March 22, 1974|Lecture on BG 4.2 -- Bombay, March 22, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore it is needed. Imaṁ rājarṣayo viduḥ. The rāja, the kings, the government, or the government, they must study Bhagavad-gītā. Then it will be nice. Imaṁ rāja... And ṛṣayaḥ. Ṛṣayaḥ will give you... Ṛṣayaḥ means great saintly persons, the brāhmaṇas. They should give to the government men... But who is consulting the saintly persons? Just like we are trying to preach this Bhagavad-gītā. We are trying to give the essence of knowledge. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). Mahātmā. The symptoms of mahātmā is that he is always engaged in chanting the glories of the Lord. Satataṁ kīrtayanto mām ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). The Bhagavad-gītā says that catur-vidhā bhajante mām: "Four classes of men comes to worship Me." Bhajana means sevā. Sevā. So sevā means bhakti. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanaṁ vandanam... ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). These are the sevā formula. So the devotees are engaged in sevā, in service of the Lord.</p>
<p>So catur-vidhā bhajante mām. Bhajana, this śravaṇaṁ kīrtanam, this is bhajana. And who takes this bhajana program? Sukṛtinaḥ. Sukṛtinaḥ means one who is very pious. And now we are accused of creating nuisance. Bhajana, because we are engaged in bhajana. If we are engaged in drinking wine and playing cards with some prostitute, that is very advanced. That is very advanced society. He's peacefully drinking and playing cards with prostitute. He's advanced. And because he's chanting Hare Kṛṣṇa, he's creating nuisance. This is the government. Therefore the first teaching of Bhagavad-gītā should be taken by the persons who are going to be elected in the government service. The public should be aware of this. If somebody comes to canvass for votes, you should first inquire, "Whether you have read Bhagavad-gītā? Gandhi, Mahatma Gandhi showed Bhagavad-gītā. Why should you not?</p>
</div>
</div>
<div id="LectureonBG426BombayApril151974_4" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="192" link="Lecture on BG 4.26 -- Bombay, April 15, 1974" link_text="Lecture on BG 4.26 -- Bombay, April 15, 1974">
<span class="link">[[Vanisource:Lecture on BG 4.26 -- Bombay, April 15, 1974|Lecture on BG 4.26 -- Bombay, April 15, 1974]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Read the purport.</p>
<p>Pradyumna: "The four division of human life, namely the brahmacārī, the gṛhastha, the vānaprastha and sannyāsī, are all meant to help men become perfect yogis, or transcendentalists. Since human life is not meant for our enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. The brahmacārīs, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. They are referred to in this verse as sacrificing the hearing the process and the senses in the fire of the controlled mind. A brahmacārī hears only words concerning Kṛṣṇa consciousness. Hearing is the basic principle for understanding, and therefore the pure brahmacārī engages fully in harer nāmānukīrtanam—chanting and hearing the glories of the Lord. He restrains himself from the vibrations of material sounds and his hearing is engaged in the transcendental sound vibration of Hare Kṛṣṇa Hare Kṛṣṇa. Similarly, the householders, who have some license for sense gratification, perform such acts with great restraint. Sex life, intoxication and meat-eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratification. Marriage on principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life. This restricted unattached sex life is also a kind of yajña because the restricted householder sacrifices his general tendency towards sense gratification for higher transcendental life."</p>
</div>
</div>
<div id="LectureonBG712BombayMarch281971_5" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="250" link="Lecture on BG 7.1-2 -- Bombay, March 28, 1971" link_text="Lecture on BG 7.1-2 -- Bombay, March 28, 1971">
<span class="link">[[Vanisource:Lecture on BG 7.1-2 -- Bombay, March 28, 1971|Lecture on BG 7.1-2 -- Bombay, March 28, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That we are seeking. But we are seeking in a different way, in the material world. That is not possible. Kṛṣṇa therefore says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Śrī Rūpa Gosvāmī also, in Bhakti-rasāmṛta-sindhu, he says, ādau gurvāśrayam. "If one is interested in Kṛṣṇa consciousness, or God consciousness, he must approach a spiritual master." Kṛṣṇa also says, mad-āśrayaḥ. Tad viddhi praṇipātena paripraśnena sevayā ([[Vanisource:BG 4.34 (1972)|BG 4.34]]). These are all Vedic injunctions. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12).</p>
<p>So if we take this process... And the beginning of the process is hearing, śravaṇaṁ kīrtanam. Or one who has heard very nicely, perfectly, he can chant also nicely, perfectly, or describe the glories of the Lord. Kīrtana does not mean that with musical sound we chant and dance. Kīrtana means describing about the glories of the Lord, kīrtanam. And kīrtanaṁ viṣṇoḥ. Harer nāma. The śāstra says, harer nāma harer nāma harer nāmaiva kevalam ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). Of course, Hari, or Kṛṣṇa, or Viṣṇu, has got many thousands of names. Any name will be profitable. That doesn't matter. But because we have to follow the footsteps of great personalities, great devotees, therefore, as we are following the footsteps of Lord Caitanya. He chanted the Hare Kṛṣṇa mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So by this chanting, immediately, as soon as the chanting is offenseless, immediately we shall remember Kṛṣṇa. Mayy āsakta-manāḥ. It is so easy. You chant. There is no expenditure; there is no loss. But the gain is very great. You can gradually become attached to Kṛṣṇa.</p>
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<div id="LectureonBG71112BombayFebruary251974_6" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="280" link="Lecture on BG 7.11-12 -- Bombay, February 25, 1974" link_text="Lecture on BG 7.11-12 -- Bombay, February 25, 1974">
<span class="link">[[Vanisource:Lecture on BG 7.11-12 -- Bombay, February 25, 1974|Lecture on BG 7.11-12 -- Bombay, February 25, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Always chanting the glories of the Lord." Man-manāḥ... Satataṁ kīrtayanto mām ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). Kṛṣṇa also says in the Bha... Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). Namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate. These are the mahātmās, symptoms of mahātmā. They are always engaged in chanting the holy name. Satatam. And Caitanya Mahāprabhu also recommends: kīrtanīyaḥ sadā hariḥ.</p>
<p>This is life. Human life is meant for this purpose. Kīrtanīyaḥ sadā hariḥ. We require something to eat because we have got this body. So minimizing the bodily enjoyments... Bodily enjoyment means... Or necessities. When you use bodily necessities in excessive proportion, that is called kāma. Otherwise, to satisfy the bodily necessities, that is not kāma. Therefore Kṛṣṇa says that kāmo 'smi bharatarṣabha. Dharmāviruddho bhūteṣu. Dharma aviruddha. The religion, religion means regulation. Dharmaṁ tu sākṣād bhagavat-praṇītam ([[Vanisource:SB 6.3.19|SB 6.3.19]]). Everything has got regulation. Just like in our ordinary life, we get license. Even a man is keeping a wine shop—that is not good thing—but he must take license, regulation. The whole śāstra means regulation. Śāstra. The word śāstra has come from śās-dhātu. Śās-dhātu means ruling, controlling. So from śās-dhātu, the śāsana has come, government ruling. And śāstra has come. And śastra has come. Śastra means weapon. Just like sword. It is called śastra. Or guns. And śāstra also. Śāstra is the regulative principles, the book of law. You cannot violate the book of laws. Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ ([[Vanisource:BG 16.23 (1972)|BG 16.23]]), na sukhaṁ sāvāpnoti. You must keep yourself in regulative principles, according to the śāstra.</p>
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<div id="LectureonBG1023NewYorkJanuary11967_7" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="330" link="Lecture on BG 10.2-3 -- New York, January 1, 1967" link_text="Lecture on BG 10.2-3 -- New York, January 1, 1967">
<span class="link">[[Vanisource:Lecture on BG 10.2-3 -- New York, January 1, 1967|Lecture on BG 10.2-3 -- New York, January 1, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Give up this. Udapāsya, udapāsya means throw it away. Jñāne prayāsam udapāsya namanta eva. Namanta means just become submissive. Just acknowledge yourself that your senses are limited. You are subordinate even to the material nature and what to think of God? Everyone is subordinate to the control of the Supreme Lord. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ([[Vanisource:BG 9.10 (1972)|BG 9.10]]). Nobody can be equal or greater than God. Therefore your qualification should be: be submissive. Don't waste your time in speculating. Be submissive.</p>
<p>Jñāne prayāsam udapāsya namanta eva and san-mukharitāṁ bhavadīya-vārtām. San-mukharitām means just try to hear about the glories of the Supreme Lord from the mouth of realized souls. Don't go to the unauthorized persons. Now, how you can know what is the difference between unauthorized and authorized? That you can know also. There is description. That, in Bhagavad-gītā you'll see, who is authorized, who is not authorized. The Lord says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). This authority is handed over by disciplic succession.</p>
<p>So just like Kṛṣṇa is handing over the authority to Arjuna. And Arjuna says paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]). So here, if we follow the Arjuna's process and if we try to understand as Arjuna understood, then the authority is there. It is not very, very difficult to understand who is authority. So sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Jñāne prayāsam udapāsya namanta eva san-mukharitām. You have to find out that authority. That's all. That authority you have to find out and remain in your place and try to hear submissively everything, svayam eva sphuraty adaḥ. As soon as you become submissive and hear from authorities, then the whole thing will reveal within yourself. God is the always ready to be revealed to you. But how does He reveal? He reveals as soon as you become submissive, you become devotee, you become Kṛṣṇa conscious, you just follow the path traversed by the great mahājanas, great ācāryas. Then it is... Everything is known.</p>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB126DelhiNovember111973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="31" link="Lecture on SB 1.2.6 -- Delhi, November 11, 1973" link_text="Lecture on SB 1.2.6 -- Delhi, November 11, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.2.6 -- Delhi, November 11, 1973|Lecture on SB 1.2.6 -- Delhi, November 11, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is God's teaching, that "You simply think of God." Man-manāḥ. Mad-bhaktaḥ, "Become devotee of God, worship God." Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]). You are coming here. Here is God. You are offering obeisances. It will go to your credit. Yes. This is called ajñāta-sukṛti. Those who are coming here, taking part in this ārātrika ceremony, dancing or offering some respect, everything goes to your credit. Everything will go to your credit. In this way... Just like if you make bank balance, one rupee, one rupee, one rupee, sometimes you will see, "It is now 100,000 rupees." Similarly, we are giving chance all over the world, opening this Rādhā-Kṛṣṇa temple, giving them chance to chant the glories of the Lord. That means it is going to their credit. If they take it immediately, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]), that is very nice. But if he cannot, this chance will never go in vain. This is Kṛṣṇa consciousness movement. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje, ahaitukī ([[Vanisource:SB 1.2.6|SB 1.2.6]]). And anyone can join. There is no question. Kṛṣṇa is not meant for the Hindus or Indians. This is a mistake. Now, the Westerners, the Europeans, Americans, they understand. They do not say that "Why should we accept Kṛṣṇa? He is Indian. He was Hindu." No. Kṛṣṇa is for everyone. Just like the sun. The same sun, it rises, first of all rises in India, then gradually goes to Europe. Does it mean the European sun and the Indian sun, they are different? No, the one sun. Similarly, God is one for everyone. Kṛṣṇa says in the Bhagavad-gītā, sarva-yoniṣu kaunteya. Sarva-yoniṣu means 8,400,000 species of forms. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ ([[Vanisource:BG 14.4 (1972)|BG 14.4]]). There are as many forms. Tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā. He says aham, "I am. I am the seed-giving father." Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). "Every living entity, they are My part and parcel, as the sons, daughters, they are part and parcel of the father." Therefore in some religion God is addressed as the supreme father. Actually, He is supreme father.</p>
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<div id="LectureonSB1326LosAngelesOctober11972_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="123" link="Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972" link_text="Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972|Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So as there are incessantly waves of the ocean... You have seen when you go to the beach, always wave; twenty-four hours, there are wave. Similarly, incarnations are also coming. Why not? There are innumerable universes, not one universe. We have studied in the Brahma-saṁhitā, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). Jagad-aṇḍa-nāthāḥ. Jagad-aṇḍa means universe. So in each and every universe there are the nātha, the controller. Nātha means controller. The Brahmā, Lord Brahmā. So just imagine, through the inhaling and exhaling of Mahā-Viṣṇu in the Causal Ocean, so many universes are coming out. And each and every universe there are so many planets, and it requires to preach the glories of the Lord. So just imagine how many incarnations are required to enlighten the people in each and every universe. As we are trying to forget Kṛṣṇa, or God... We are all sons of God. But God cannot forget us, because we are sons. God is trying to reclaim us. He is coming. Kṛṣṇa is coming personally to canvass that "Why you are rotting here? Why don't you come? You just surrender and be happy." "No. I shall work here." "That's all right."</p>
<p>So working, beginning from Brahmā down to the hog, they are trying to be happy by working themselves. But they will not surrender to Kṛṣṇa. But Kṛṣṇa wants them back to home, back to Godhead.</p>
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<div id="LectureonSB1518NewVrindabanMay231969_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="130" link="Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969" link_text="Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969|Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He immediately replies that bhavatā anudita-prāyaṁ yaśo bhagavataḥ amalam. "You have compiled, or you have," I mean to say, "given so many literatures, but in each and every literature... Just like there are Purāṇas, eighteen Purāṇas, and Mahābhārata, and Vedas, and Brahma-sūtra. You have given so many literatures. But," bhavatānudita-prāyaṁ yaśo bhagavato 'malam, "there is no incessant glorification of the Supreme Personality of Godhead."</p>
<p>Just like Mahābhārata. That's a great epic. But there are politics. So many politics, sociology, fight, this, that, but in the middle there is a little glories of God, Bhagavad-gītā. So the book is not full of the glories of the... Kṛṣṇa is there, but that is a partial representation. Now Nārada Muni says that "Not as sidelight. Completely you have to write one book simply glorifying the Supreme Lord. Then you'll be satisfied." Not sidelight. Completely. Bhavatānudita-prāyam ([[Vanisource:SB 1.5.8|SB 1.5.8]]). Here it is said, parāvareśa... Anudita-prāyam, anukta-prāyam. A sidelight. People take... Just like, "All right, yes, we accept God. But we cannot devote our whole time for God. We shall go weekly once or fortnightly once, or one hour in a day, partial. Our business is another. We want to enjoy sense gratification, and we shall go to church or temple just to ask God to supply our ingredients of sense gratification: 'Oh God, give me this. Give me this. I am poor man. I am this. I am this. I am suffering. I have got some disease.' " But still Bhagavad-gītā says that they are sukṛtina. Because they go to temple or church asking God something, because they are accepting that "There is God who can satisfy our needs," therefore they are sukṛtina. But those who are duṣkṛtina, miscreants, they don't believe in God. Then where is the chance of asking God, "Please give me this, give me that"? Because they don't believe in God. Therefore they are duṣkṛtina, atheist. In comparison to such person, those who go to the temple or church, ask something from God, they are better. Because they are accepting. They have at least come to God. Now, gradually, they will be purified, and at a time they will say, svāmin kṛtārtho 'smi varaṁ na yāce ([[Vanisource:CC Madhya 22.42|CC Madhya 22.42]]), "No. No more.</p>
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<div id="LectureonSB1518NewVrindabanMay231969_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="130" link="Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969" link_text="Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969|Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I mean to say, very satisfactory to the Supreme Personality of Godhead. Bhaktas tu toṣa-bhagavān gaja-yuta pāya.(?) If you want to satisfy the Supreme Lord, then you have to accept this path of devotional service. There is no second path. There is no second path. In the Bhagavad-gītā also it is said that bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). If one wants to know the Absolute Truth, the Supreme Personality of Godhead in truth, not fictitiously, then bhaktyā. Bhaktyā mām abhijānāti. Bhaktyā mām abhijānāti means through devotional service. So here also it is said that bhavatānudita-prāyaṁ yaśo bhagavato 'malam ([[Vanisource:SB 1.5.8|SB 1.5.8]]), "You have not stated very nicely, in devotion, in love, about the transcendental glories of the Lord." Yenaivāsau na tuṣyeta manye tad... And if Kṛṣṇa, the Supreme Personality of Godhead, is not satisfied... Yena eva asau na tuṣyeta. Asau bhagavān na tuṣyeta, is not pleased, manye tad darśanaṁ khilam. That is insignificant. That means he hinted that "You are very much proud that you have written Vedānta-sūtra. You don't think by writing your Vedānta-sūtra God is pleased. Don't think so. It is clearly said manye tad-darśanam. "You have done wonderful work in writing Vedānta-sūtra, but I think," tad darśanaṁ khilam, "it is insignificant. It is no..." Because by philosophical speculation, by argument, this or that, it is all...</p>
<p>God is not satisfied because you are very erudite scholar. God is satisfied by the love of gopīs. They are not philosophers, they are not even brāhmaṇas, they are not even man. Ordinary village girls, but their devotion for Kṛṣṇa, oh, there is no comparison. There is no comparison. Therefore Lord Caitanya says, ramyā kācid upāsanā vraja-vadhū-varge... And Caitanya Mahāprabhu's life was to love Kṛṣṇa: gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau. This is the Gosvāmīs. Simply they were trying to come to that stage on which gopīs loved Kṛṣṇa.</p>
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<div id="LectureonSB152LosAngelesJanuary101968_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="131" link="Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968" link_text="Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968">
<span class="link">[[Vanisource:Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968|Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Bhāgavata says that kṛte yad dhyāyato viṣṇum. The perfection of life (is) attained in the Satya-yuga, or golden age, by meditating on Viṣṇu. That is meditation.</p>
<p>Tretāyāṁ yajato makhaiḥ. The next stage, Tretā-yuga, by offering sacrifice. That is in the second age. And dvāpare paricaryāyām. In the next age, Dvāpara age, by temple worship, church worship. So Lord Caitanya says that kalau nāsty eva nāsty eva nāsty eva. Three times. Three times "no." That means meditation is not possible, sacrifice not possible, temple worship or church worship not possible. Then what is possible? Kalau tad dhari-kīrtanāt. In this age, simply by chanting the glories of the Lord, Hare Kṛṣṇa. These are prescribed. Therefore Lord Caitanya, you see, He is preaching this cult, Hare Kṛṣṇa, Hare Kṛṣṇa... There is no distinction whether you are in church or temple or mosque. You simply vibrate Hare Kṛṣṇa wherever you are, at home or in temple or anywhere. Or in the street or in bed, or in hospital or in office, you can chant. Hare Kṛṣṇa, Hare Kṛṣṇa. So kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ, dvāpare paricaryāyāṁ kalau... ([[Vanisource:SB 12.3.52|SB 12.3.52]]). Kalau means this age, in the age of Kali. Hari-kīrtanāt, simply by chanting. Hari means God.</p>
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<div id="LectureonSB1589NewVrindabanMay241969_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="133" link="Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969" link_text="Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969|Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore our point was how to please the Supreme Lord. This is the way. If you want to please Kṛṣṇa, you spread Kṛṣṇa consciousness. That is the point Nārada is pointing out to Vyāsadeva. Yathā dharmādayaś cārthā muni-varyānukīrtitāḥ. Muni-varya. Muni-varya means he was the greatest of all thoughtful men. Muni. Muni means those who are thoughtful, and varya means the greatest. So he says, yathā dharmādayaś cārthā muni-varyānukīrtitāḥ. "As you have described in all the Vedas and Upaniṣads about religiosity or economic development or the procedure of sense gratification or merging into the Supreme, in that way you have not described the glories of the Lord. You have given more importance to the material activities."</p>
<p>Just like in the Vedas there are ritualistic ceremony of performing great sacrifices. What is the meaning of that sacrifice? That means you get a very opulent position in your next life or in this life. So people are attached to such thing. Veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ. Bhagavad-gītā, you'll find. People are very much attracted by these ritualistic ceremonies. Not only the followers of the Vedas; in every religion, if you perform some ritualistic ceremony, oh, they are very much attracted. And if you simply say, "Let us chant Hare Kṛṣṇa," they will not be very much attracted. So veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ. So we should not be like that. Our business is how to glorify the Supreme Lord, how to glorify Kṛṣṇa. Then all success is there. That will be instructed by Nārada Muni to Vyāsadeva.</p>
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<div id="LectureonSB15911NewVrindabanJune61969_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="134" link="Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969" link_text="Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969|Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Nārada says that "You have explained all these religious principles, or sense gratification, economic development, very nicely. But as much labor you have taken for describing..." (break) ...na tathā vāsudevasya mahimā hy anuvarṇitaḥ. So therefore our Kṛṣṇa consciousness movement is simply for glorifying the Lord. That is the only business. Not... Other things are secondary. That is being taught. So if you want to write books, you write books by glorifying the Lord. Na yad vacaś citra-padaṁ harer yaśaḥ ([[Vanisource:SB 1.5.10|SB 1.5.10]]).</p>
<p>Nārada says, citra-padam api... Vāsudeva-vyatiriktānya-viṣaya-jñānavād evānya-viṣayaṁ vāk-cāturyam.(?) Śrīdhara Svāmī, he comments (chuckles) that except describing the glories of the Lord, any literature, any science, any contribution, is simply a jugglery of vocabulary. That's all. Jugglery. Vāk-cāturyam. Vāk means vocabulary and cāturya means jugglery. Simply setting some words in a jugglery way just to draw people's attention to waste time, that's all. Vāk-cāturyam. Vāsudeva-vyatiriktānya-viṣaya-jñānavād evānya-viṣayaṁ vāk-cāturyaṁ (ca) khilam, khilam eva ity aha, khilam.(?) It is insignificant. Citra-padam api yad vaco harer yaśo na pragṛṇīta. You can write nice books using your literary career, metaphor, and, what is called, so many things. They are producing nice literature. But if there is no glorification of the Lord, then, harer yaśo pragṛṇīta tad vāyasaṁ tīrtham. Then it is just like the place where the crows take pleasure. That's all.</p>
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<div id="LectureonSB1511NewVrindabanJune101969_7" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="135" link="Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969" link_text="Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969|Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Pada-cāturyam. Pada means composition. In every language there are rules and regulations for composing poetry or prose, grammatical, rhetorical. So even such knowledge, even without such knowledge, pada-cāturyaṁ bhagavad-yaśaḥ-pradhānam. Just like we chant Hare Kṛṣṇa. So we are not training our students any way about musical science, that "We have to chant in this way or that way, we have to dance in this way or that way." Without any musical knowledge, without any poetic understanding, even a child can take part in it, and he becomes immediately absorbed in ecstasy. Why? This is because we are chanting the glories of the Lord.</p>
<p>So it does not require any artificial musical knowledge or dancing knowledge. Out of your own ecstasy, you will dance, you'll chant. You don't require to study. Just like our playing of mṛdaṅga. Nobody has gone to an expert mṛdaṅga player to learn it. Whatever I play, I sing, I never studied under some expert teacher. But by practice, chanting, it may be melodious, it may be very nice or not. That doesn't matter. We are not concerned about that, whether it is appealing to the people or not. It will appeal; there is no doubt about it. But we don't require to divert our attention on these things. Simply because there is glorification of the Lord, it will be palatable. Just like Parīkṣit Mahārāja said, bhavauṣadhāc chrotra-mano-'bhirāmāt ka uttama-śloka-guṇānuvādāt virajyeta vinā paśughnāt ([[Vanisource:SB 10.1.4|SB 10.1.4]]).</p>
</div>
</div>
<div id="LectureonSB1514NewVrindabanJune181969_8" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="140" link="Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969" link_text="Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969|Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is no necessity of changing his position. Give him chance. Give him chance to hear. Then gradually..." Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam.</p>
<p>So our attempt is... We are opening so many branches. The idea is that people should get chance of hearing about the Supreme Lord, either by chanting this mahā-mantra or... This is also chanting. What I am speaking before you from Śrīmad-Bhāgavatam or Bhagavad-gītā, that is also chanting. This is also kīrtana. Kīrtana means describing. So you can describe the glories of the Lord either by musical instruments or by chant, singing, or you can describe the glories of the Lord by reading from authoritative scripture. Both of them are called kīrtana. This, this Bhāgavata reading is also described as kīrtana by Śukadeva Gosvāmī. Abhavad vaiyāsakiḥ kīrtane. Kīrtane. It is called kīrtana. Śravaṇaṁ kīrtanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). The process is śravaṇa and kīrtana, hearing and chanting. So Parīkṣit Mahārāja, he attained salvation and perfection simply by hearing. And Śukadeva Gosvāmī attained salvation and perfection simply by chanting. This chanting means describing the glories of the Lord from Śrīmad-Bhāgavatam.</p>
<p>So he says, pravartamānasya guṇair anātmanas tato bhavān darśaya ceṣṭitam: "People are so much entangled by the modes of material nature. So in order to get them free from this entanglement, you show the path. Simply let them hear. Let them give aural reception to the wonderful activities of the Lord. That activity..." Because absolute... Kṛṣṇa is Absolute Truth. So Kṛṣṇa and Kṛṣṇa's activities are the same because it is absolute. It is not duality. In the material world, myself and my activities are different. But it is the... This world is dual world. But in the absolute world, Kṛṣṇa and Kṛṣṇa's pastimes, Kṛṣṇa and Kṛṣṇa's name, Kṛṣṇa and Kṛṣṇa's quality, Kṛṣṇa and Kṛṣṇa's fame, they're all Kṛṣṇa. Kṛṣṇa and Kṛṣṇa's associates, they're all Kṛṣṇa. Kṛṣṇa is cowherd boy. So Kṛṣṇa and the cows, they're all Kṛṣṇa. That we have to learn. They're not different from Kṛṣṇa. Kṛṣṇa and the gopīs, they're all Kṛṣṇa.</p>
</div>
</div>
<div id="LectureonSB1528VrndavanaAugust91974_9" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="148" link="Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974" link_text="Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974|Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974]]: </span><div class="text"><p style="display: inline;">Pradyumna: Translation: "Thus during two seasons, the rainy season and autumn, I had the opportunity to hear these great-souled sages constantly chant the unadulterated glories of the Lord Hari. As my devotional service began, the coverings of the modes of passion and ignorance vanished."</p>
<p>Prabhupāda:</p>
:itthaṁ śarat-prāvṛṣikāv ṛtū harer
:viśṛṇvato me 'nusavaṁ yaśo 'malam
:saṅkīrtyamānaṁ munibhir mahātmabhir
:bhaktiḥ pravṛttātma-rajas-tamopahā
:([[Vanisource:SB 1.5.28|SB 1.5.28]])
<p>Ātma-rajas-tamopahā. This is the perfection of life. We are now covered by the modes of material nature, tri-guṇamayī, three guṇas: sattva, rajas, tamas. So mukti means to get out of this entanglement of three guṇas. That is called mukti. We are suffering different modes of material nature. We have several times explained, kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-yoni-janmasu. There are different types of bodies. From specie point of view, there are 8,400,000 forms. And they are due to these material modes of nature. I have several times explained. There are three modes of material nature, and if you mix, three into three, it becomes nine, and nine into nine equal to eighty-one. So little more or less, there are 8,400,000 species of life. So in order to get out of this repetition of birth and death, we require to be freed from the influence of the modes of material nature. That is the perfection of life.</p>
</div>
</div>
<div id="LectureonSB1744VrndavanaOctober41976_10" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="192" link="Lecture on SB 1.7.44 -- Vrndavana, October 4, 1976" link_text="Lecture on SB 1.7.44 -- Vrndavana, October 4, 1976">
<span class="link">[[Vanisource:Lecture on SB 1.7.44 -- Vrndavana, October 4, 1976|Lecture on SB 1.7.44 -- Vrndavana, October 4, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then one has to receive Kṛṣṇa's mercy through the bona fide servant. Kṛṣṇa cannot be bluffed by so-called education and grammar. Kṛṣṇa is not so... Bhaktyā mām abhijānāti ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). He never says "By grammar or by education one can understand." Never says. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. We should be educated, we should be very careful, but real thing is bhakti. Anyābhi... Bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ ([[Vanisource:BG 9.30 (1972)|BG 9.30]]). Api cet su-durācāraḥ. Many places it is said. Tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddhavaty api ([[Vanisource:SB 1.5.11|SB 1.5.11]]). Even a bhakta writes something which is not very grammatically, rhetorically correct... Tad-vāg-visargo janatāgha-viplavaḥ, nāmāny anantasya yaśo 'ṅkitāni yat. But because he has tried to broadcast the glories of the Lord, even not in perfect language, that is his qualification.</p>
:tad-vāg-visargo janatāgha-viplavo
:yasmin prati-ślokam abaddhavaty api
:nāmāny anantasya yaśo 'ṅkitāni yat
:śṛṇvanti gāyanti gṛṇanti sādhavaḥ
:([[Vanisource:SB 1.5.11|SB 1.5.11]])
<p>The sādhus, they are not interested about rhetorical or grammatical adjustment. The sādhu wants to see who has spoken. If he's a Vaiṣṇava, then his word will be accepted. Caitanya Mahāprabhu strictly prohibits that is one is not a Vaiṣṇava, don't hear from him. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. "But he's such a learned man," or "He's writes so nicely, correctly." But because he's not Vaiṣṇava, one should not hear from him. "Why? It is so nicely written." No. Sarpocchiṣṭaṁ yathā payaḥ. Milk is very good food, everyone knows. But as soon as it is touched by the lips of a serpent, it is poison immediately.</p>
</div>
</div>
<div id="LectureonSB1845LosAngelesMay71973_11" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="250" link="Lecture on SB 1.8.45 -- Los Angeles, May 7, 1973" link_text="Lecture on SB 1.8.45 -- Los Angeles, May 7, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.45 -- Los Angeles, May 7, 1973|Lecture on SB 1.8.45 -- Los Angeles, May 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The same point, Bhārata. And Mahābhārata means "greater Bhārata," greater. Just like nowadays we say "greater India," greater some city, "greater New York," so this Mahābhārata means is history of the greater Bhāratavarṣa.</p>
<p>So Hastināpura was capital, and the king of Hastināpura was the emperor of the world. There were, the other, there were states, but they were paying tax to the emperor. So Kṛṣṇa, after receiving the fine prayer, nicely composed by Kuntīdevī, He accepted, bāḍham. Bāḍham means, "Yes, that's all right." He smiled because whatever Kuntī has said, they are true. That is not exaggeration. And therefore Kṛṣṇa smiled that Kuntī was so pleased to enunciate the glories of the Lord. She knows what Kṛṣṇa is. So He said bāḍham, "Yes, it is all right." In this way, He was prepared to go, to return to Dvārakā, and the ladies also, when they were returning, so Yudhiṣṭhira Mahārāja requested, "My dear Kṛṣṇa, my dear brother, if You kindly stay a few days more."</p>
</div>
</div>
<div id="LectureonSB1850LosAngelesMay121973_12" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="259" link="Lecture on SB 1.8.50 -- Los Angeles, May 12, 1973" link_text="Lecture on SB 1.8.50 -- Los Angeles, May 12, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.50 -- Los Angeles, May 12, 1973|Lecture on SB 1.8.50 -- Los Angeles, May 12, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Why it is temple? Because Kṛṣṇa is there. Therefore it is called dharma-kṣetra, temple. What is the difference between temple? In other houses there may be big hall like this. There may be many men eating, sleeping. That is not temple. Where actually God is there, that is called temple. Similarly, although battle of Kurukṣetra was a fighting place, because Kṛṣṇa was there, therefore it is dharma-kṣetra. Wherever Kṛṣṇa is there, that is dharma-kṣetra. Tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ. So those who are bhaktas, they can make every place a pilgrimage, because they can sing the glories of the Lord and they can bring the Lord in that place. So it doesn't matter whether if he is here or there, in America or India. Wherever Kṛṣṇa is there, that is dharma-kṣetra. Dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ ([[Vanisource:BG 1.1 (1972)|BG 1.1]]).</p>
<p>So that fight was quite sanctioned by the śāstra. It is not the Pāṇḍavas did wrong, no. They did right thing. But Yudhiṣṭhira Mahārāja, being too cautious, too religious, he is thinking that "I did not carry out the injunction of the śāstra that fighting is meant for the enemies, not for the friends. So I have fought with my friends, with my relatives, with my brothers. Therefore I am most abominable." That is the nature of the Vaiṣṇava. They always think of themselves as very humble, meek. That is the tṛṇād api... Personally, one should remain very humble and meek, but that does not mean that when there is... For a kṣatriya, to kill the enemies, that is dharma-yuddha. That is religious.</p>
</div>
</div>
<div id="LectureonSB1101112MayapuraJune251973_13" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="278" link="Lecture on SB 1.10.11-12 -- Mayapura, June 25, 1973" link_text="Lecture on SB 1.10.11-12 -- Mayapura, June 25, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.10.11-12 -- Mayapura, June 25, 1973|Lecture on SB 1.10.11-12 -- Mayapura, June 25, 1973]]: </span><div class="text"><p style="display: inline;">Devotee: (leads chanting, etc.)</p>
:sat-saṅgān mukta-duḥsaṅgo
:hātuṁ notsahate budhaḥ
:kīrtyamānaṁ yaśo yasya
:sakṛd ākarṇya rocanam
:tasmin nyasta-dhiyaḥ pārthāḥ
:saheran virahaṁ katham
:darśana-sparśa-saṁlāpa-
:śayanāsana-bhojanaiḥ
:([[Vanisource:SB 1.10.11-12|SB 1.10.11]])
<p>"The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad, materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once. How, then, could the Pāṇḍavas tolerate His separation, for they had been intimately associated with His person, seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him?"</p>
<p>Prabhupāda:</p>
:satāṁ prasaṅgān mama vīrya-saṁvido
:bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
:taj-joṣaṇād āśv apavarga-vartmani
:śraddhā ratir bhaktir anukramiṣyati
:([[Vanisource:SB 3.25.25|SB 3.25.25]])
<p>Satāṁ prasaṅgāt. Sat-saṅga. Sat-saṅga. Sat means devotees, and asat means nondevotees. Even in moral instruction of Cāṇakya Paṇḍita, he advises: tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. Cāṇakya Paṇḍita ad... Although he was a politician, a great politician, still, a learned brāhmaṇa and knowing all moral instruction, he gives this advice: tyaja durjana-saṁsargam.</p>
</div>
</div>
<div id="LectureonSB11315GenevaJune41974_14" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="285" link="Lecture on SB 1.13.15 -- Geneva, June 4, 1974" link_text="Lecture on SB 1.13.15 -- Geneva, June 4, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.13.15 -- Geneva, June 4, 1974|Lecture on SB 1.13.15 -- Geneva, June 4, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Yamarāja is deputed by the Lord to a particular planet, some hundreds of thousands of miles away from the planet of earth, to take away the corrupt souls after death and convict them in accordance with their respective sinful activities. Thus, Yamarāja has very little time to take leave from his responsible office of punishing the wrongdoers. There are more wrongdoers than righteous men. Therefore Yamarāja has to do (more) work than other demigods who are also authorized agents of the Supreme Lord. But he wanted to preach the glories of the Lord, and therefore, by the will of the Lord, he was cursed by Maṇḍūka Muni to come into the world in the incarnation of Vidura and work very hard as a great devotee."</p>
<p>The punishment was also reward. Those who are servants of Kṛṣṇa, even they are so-called punished, there is some motive behind this. Just like Jaya and Vijaya. They were also punished to come down and..., just to become enemy of Kṛṣṇa. Kṛṣṇa, when they were very much perturbed that "We are going to the material world from Vaikuṇṭha. So what will be our fate, Sir? There is some little mistake on our part. What we shall do?" So Kṛṣṇa gave him that "If you become My enemy, then you will be relieved in three births, and if you become My friend, then seven births." So the Jaya and Vijaya agreed, "Sir, we shall become Your enemy." So what is the purport? Kṛṣṇa wanted some enemy to fight. Just like we sometimes want to fight. So this desire is there, Kṛṣṇa. Otherwise, where we get this desire? So actually, it was Kṛṣṇa's service, this Jaya and Vijaya. Kṛṣṇa wanted to have some fight. In the spiritual world there cannot be fight. There is no fight. There is only service.</p>
</div>
</div>
<div id="LectureonSB1165LosAngelesJanuary21974_15" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="322" link="Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974" link_text="Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974|Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We are using this microphone and using paper and press. We are using everything. But why? For Kṛṣṇa. We are not engaged here for singing cinema songs or like that. No. We can utilize these instruments for singing the glory of Kṛṣṇa. Therefore we have taken advantage. Otherwise... But people..., there are so-called tyāgīs: "Oh, these people are using material things. This man is taking material advantage; at the same time, he's condemning material advancement." We don't condemn. We simply teach people that utilize for Kṛṣṇa. Nirbandhaḥ kṛṣṇa-sambandhe. We don't condemn. We don't say that don't manufacture this microphone. Yes. Microphone-use. But use it for declaring glories of the Lord. Then it is fully utilized. That is our process, Kṛṣṇa consciousness.</p>
<p>So we are not these so-called Māyāvādī sannyāsīs, brahma satyaṁ jagan mithyā. Why jagan mithyā? Mithyā means false. They say that jagan mithyā, this whole material world is false. We don't say false. We say it is temporary, and so long it is in use, you utilize it for Kṛṣṇa. That even this material world will be utilized for Kṛṣṇa consciousness, this is our proposal. We don't reject anything. Therefore Rūpa Gosvāmī: prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. A thing which can be used for the service of Hari, Kṛṣṇa, if it is given up as material, that vairāgya, that renunciation, is not very good. That renunciation... "I have renounced everything..." Just like amongst the Jains, they will not ride on car, they'll walk. So our principle is not like that. "No, we shall not take advantage of the motorcar or the airplanes. These are all material. I shall walk." Why shall I walk?</p>
</div>
</div>
<div id="LectureonSB11622HawaiiJanuary181974_16" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="338" link="Lecture on SB 1.16.22 -- Hawaii, January 18, 1974" link_text="Lecture on SB 1.16.22 -- Hawaii, January 18, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.16.22 -- Hawaii, January 18, 1974|Lecture on SB 1.16.22 -- Hawaii, January 18, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vyāsadeva, after writing so many books, he could not find any peace of mind. So he was sitting, morose, and his spiritual master Nārada came there, asked him, "My dear Vyāsa, you have done so much in writing for the welfare of the society. Why you are not happy?" Vyāsadeva replied, "Yes, my lord, I think I have done so much things, but I am not happy." So he was instructed that "You have written so many books, but not about the Supreme Personality of Godhead. I admit that you have written so many books. So because you have not described about the superiority or glories of the Lord, therefore you are unhappy." So after that instruction... That means after his writing of the Vedānta philosophy, he was also not happy. But when he wrote Śrīmad-Bhāgavatam under the instruction of Nārada, he became happy.</p>
<p>So the purpose of writing Śrīmad-Bhāgavatam is lokasyājānato vidvāṁś cakre sātvata-saṁhitām ([[Vanisource:SB 1.7.6|SB 1.7.6]]). All the people of the world, they're fools and rascals, lokasyājānataḥ. Why they are fools and rascals? There are two things. Vyāsadeva, by his bhakti-yoga meditation, he found out that there is God and there is māyā. Two things are there. Bhakti-yogena manasi samyak praṇihite 'male, apaśyat puruṣaṁ pūrṇam ([[Vanisource:SB 1.7.4|SB 1.7.4]]). There is the Supreme Person, the supreme controller-apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam—and there is also māyā, which is on the back side. Just like if you stand before the sun or light, your shadow will be on the back side. You have got, all, experience. You stand up; you'll see a long shadow on your back side. So that is māyā. The māyā is the back side. That means if you stand before the sun, in the front, you can see in the sunlight very nicely. But if somebody stands on your back side, he cannot see you. This is the position. Apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam.</p>
</div>
</div>
<div id="LectureonSB217ParisJune151974_17" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="370" link="Lecture on SB 2.1.7 -- Paris, June 15, 1974" link_text="Lecture on SB 2.1.7 -- Paris, June 15, 1974">
<span class="link">[[Vanisource:Lecture on SB 2.1.7 -- Paris, June 15, 1974|Lecture on SB 2.1.7 -- Paris, June 15, 1974]]: </span><div class="text"><p style="display: inline;">Nitāi: "O King Parīkṣit, mainly the topmost transcendentalists who are above the regulative principles and restrictions take pleasure in describing the glories of the Lord."</p>
<p>Prabhupāda:</p>
:prāyeṇa munayo rājan
:nivṛttā vidhi-ṣedhataḥ
:nairguṇya-sthā ramante sma
:guṇānukathane hareḥ
:([[Vanisource:SB 2.1.7|SB 2.1.7]])
<p>So there is a stage which is called paramahaṁsa stage. At that time, one is not very strictly following the regulative principles. Not that they're not following, but they're above all regulative principles. But we should not imitate that, that "Now we have become paramahaṁsa and we can neglect all regulative principles." No. The paramahaṁsa stage is described here. If you simply imitate, that "Now I have become paramahaṁsa, I do not require to follow rules and regulations"... But you must prove that you are paramahaṁsa.</p>
</div>
</div>
<div id="LectureonSB225LosAngelesDecember21968_18" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="372" link="Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968" link_text="Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968">
<span class="link">[[Vanisource:Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968|Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the service mood is going on everywhere. But the highest perfection of service is when we learn to serve the Supreme Absolute Lord. That is called bhakti. And that bhakti execution of service to the Lord is ahaitukī. Just like we have got some little examples. This mother is serving the child not with any expectation. She loves to serve the child. She wants to see the child is in comfort, the child does not feel any discomfiture. That is her pleasure. There is no reason why she is loving. That is natural. Similarly, when we invoke our natural love for God, that is the highest perfection of religious principle. Ahaituky apratihatā. Apratihatā means it cannot be checked by any material condition. Just like we want to chant Hare Kṛṣṇa; this is service. This is the beginning of service, chanting the glories of the Lord, or praying the Lord, "Hare, O the energy of the Lord, Kṛṣṇa, O Lord, please engage me in Your service." This is the prayer. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, repeatedly, "Please engage me. Please engage me." But God can give you many things. Whatever you want, He is giving. Ye yathā māṁ prapadyante ([[Vanisource:BG 4.11 (1972)|BG 4.11]]). He can give you even salvation, but very rarely He gives you the chance of serving Him.</p>
</div>
</div>
<div id="LectureonSB2315LosAngelesJune11972_19" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="384" link="Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972" link_text="Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972|Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore it is uttamaśloka: by the best selected verses, Kṛṣṇa is described.</p>
<p>So who can be away from such activities, to hear about Uttamaśloka through nice verses, philosophy? Who can be bereft? Vinā paśughnāt ([[Vanisource:SB 10.1.4|SB 10.1.4]]). Only the animal-hunter or the animal-killer. The animal-killer cannot understand. Therefore it is prohibited, no meat-eating, no flesh-eating. This is the greatest disqualification for understanding. One cannot understand. The animal-killer cannot understand. Therefore it has to (be) stopped. Vinā paśughnāt. Paśughnāt means... Ghna means "killer," and paśu means "animal." And another meaning is, paśu means oneself, living entity-ghna. So either one is killing himself or killing animals, such person cannot understand about the glories of the Lord. It is not possible. Parīkṣit Mahārāja said that, ka uttamaśloka-guṇānuvādāt pumān virajyeta vinā paśughnāt. Only the animal-killers. Ārati. (end)</p>
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<div id="LectureonSB2319LosAngelesJune141972_20" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="389" link="Lecture on SB 2.3.19 -- Los Angeles, June 14, 1972" link_text="Lecture on SB 2.3.19 -- Los Angeles, June 14, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.19 -- Los Angeles, June 14, 1972|Lecture on SB 2.3.19 -- Los Angeles, June 14, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So one who does not listen to the glories of the Lord... Because the human life... This life is meant for learning how to engage our senses in the service of the Lord. That is the mission of human life. In other lives the senses are engaged for sense gratification. And in the human life, when we have got developed consciousness, at that time the senses are meant for being engaged in the service of the Lord. So ear is the most important sense because our spiritual enlightenment begins from this sense. Hearing. Na yat-karṇa-pathopetaḥ. Karṇa-patha means aural reception. So one has to go to hear from the realized person, guru, spiritual master. That is the meaning. Śruti. Śrotriyaṁ brahma-niṣṭham (MU 1.2.12). One has to approach a spiritual master, śrotriyam, who has also heard from a spiritual master. This... Our knowledge is by hearing, śruti.</p>
<p>Therefore Vedas are called śruti. Śruti means this is not experimental knowledge. This knowledge is acquired by hearing, that's all. If you have got nice receptive power through the ear, then your life can be successful. You don't require to use any other sense. This one sense will make you correct. Therefore those who are not taking advantage of this facility of hearing... He may be a very big man in the estimation of persons who are like dogs, asses, camels, and such nice animals. You can say, "Oh, here is a big man, and... Mr. such and such, such a great politician, great scientist, great... So we must praise." But the Bhāgavata says, "Whether he has given any aural reception about Kṛṣṇa, that is the test." No. He has no knowledge about Kṛṣṇa. Then he must be praised by persons who are like camel, asses, dogs, hogs. That means, "No human being will praise him." If he is voted or praised, the vote must be coming from the asses, dogs, hogs, like that. That is going on. Asses, hogs, dogs, camels, they are giving vote.</p>
</div>
</div>
<div id="LectureonSB2321LosAngelesJune181972_21" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="394" link="Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972" link_text="Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972|Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: "As stated herein before, there are three kinds of devotees of the Lord. The first-class devotee does not see at all anyone who is not in the service of the Lord, but the second-class devotee makes distinctions between devotees and nondevotees. The second-class devotees are therefore meant for preaching work, and as referred to in the above verse, they must loudly preach the glories of the Lord. The second-class devotee accepts disciples from the section of third-class devotees or nondevotees. Sometimes the first-class devotees also come down to the category of the second-class devotee for preaching work. But the common man who is expected to become at least a third-class devotee is advised herein to visit the temple of the Lord and bow down before the Deity, even though he may be a very rich man or even a king with a silk turban or crown. The Lord is the Lord of everyone, including the great kings and emperors, and as such, rich men in the estimation of mundane people must therefore make a point to visit the temple of Lord Śrī Kṛṣṇa and regularly bow down before the Deity."</p>
<p>Prabhupāda: Yes. This bow down... Even the children, they are imitating, bowing down, but it has got the effect. Not that the children, they have no seriousness about... Seriousness or no seriousness, simply if he bows down, he gets the result. He gets the... Dancing, he's dancing. He's getting the result. He's becoming a devotee. This is called ajñāta-sukṛti. These are the statements in Bhakti-rasām... Nectar of Devotion. You'll find. The temple is meant for giving chances to the nondevotees. Some way or other, if he comes in the temple, bows down, and dances with us, takes the prasādam, takes caraṇāmṛta, that means he is becoming spiritually advanced. Therefore this is a chance. And actually, our Society is giving this chance. In the beginning they come as a inquisitive visitor. Then dances, then chants, then take prasādam, and, say, after a week, he becomes shaven. So this is the process. Association of the devotee, coming to the temple, will give him impetus to make further progress.</p>
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<div id="LectureonSB2325LosAngelesJune231972_22" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="398" link="Lecture on SB 2.3.25 -- Los Angeles, June 23, 1972" link_text="Lecture on SB 2.3.25 -- Los Angeles, June 23, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.25 -- Los Angeles, June 23, 1972|Lecture on SB 2.3.25 -- Los Angeles, June 23, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like Parīkṣit Mahārāja is hearing... Śrī-viṣṇoḥ smaraṇe. Śrī-viṣṇu, abhavad vaiyāsakiḥ kīrtane. Śravaṇaṁ kīrtanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). Śrī-viṣṇoḥ śravaṇe parīkṣit. Parīkṣit Mahārāja got salvation simply by hearing about Viṣṇu. Śrī-viṣṇoḥ smaraṇe, śravaṇe. Parīkṣit Mahārāja he was king, he was politician. So he had no much knowledge about Vedic instruction. But when he was cursed that he would die in seven days, he became very serious, and all the sages and saintly persons agreed that "Mahārāja Parīkṣit, for the last remaining days of his life, seven days, he should hear attentively Śrīmad-Bhāgavatam." So śrī-viṣṇoḥ śravaṇe parīkṣit. He got salvation simply by hearing about the glories of the Lord or activities of the Lord, which is described in the Śrīmad-Bhāgavatam. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane. And Vaiyāsaki... Vaiyāsaki's name is mentioned here. Vaiyāsakir ātma-vidyā. Vaiyāsaki means Śukadeva Gosvāmī.</p>
<p>He simply went on narrating. In the middle, there were some questions, intelligent questions, by Parīkṣit Mahārāja. Question is also required. If you simply hear, do not understand, just like dumb stone, that's not good. You should hear attentively, and as soon as there is some difficulty, you should question. Tad viddhi praṇipātena paripraśnena sevayā ([[Vanisource:BG 4.34 (1972)|BG 4.34]]). In the Bhagavad-gītā it is said that you should understand... First of all surrender. Praṇipāta. Tad viddhi praṇipātena. Praṇipātena means you must find out an able teacher, where you can surrender. So nobody wants to surrender, but if he sees that there is a greater personality than him, he surrenders. That is nature. So this praṇipāta word means that you do not go for understanding Bhagavad-gītā and Bhāgavata to a store-keeper. You should go to a person where you can surrender. Tad viddhi praṇipātena ([[Vanisource:BG 4.34 (1972)|BG 4.34]]). And paripraśnena. And inquiry. And sevayā. You should not take... You should not inquire gratis; you must give service.</p>
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<div id="LectureonSB242LosAngelesJune261972_23" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="401" link="Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972" link_text="Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972|Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">One attachment is the path of darkness, and the other attachment is the path of light. Where there is light, there is no darkness, and where there is darkness, there is no light. But an expert devotee can turn everything to the path of light by an attitude of service to the Lord, and the best example here is the Pāṇḍavas. Mahārāja Yudhiṣṭhira and householders like him can turn everything to light by dovetailing so-called material assets in the service of the Lord, but one who is not trained or is unable to turn everything to the service of the Lord (nirbandhaḥ kṛṣṇa-sambandhe) must give up all material connections before he can be fit to hear and chant the glories of the Lord. Or in other words, one who has seriously heard Śrīmad-Bhāgavatam for even one day, like Mahārāja Parīkṣit, from a fit personality like Śukadeva Gosvāmī, may be able to lose all affinity for material things. There is no utility simply in imitating Mahārāja Parīkṣit and hearing Bhāgavatam from professional men, even for seven hundred years.</p>
<p>To take Śrīmad-Bhāgavatam as a means of maintaining family expenditure is the grossest type of nāmāparādha offense at the feet of the Lord (sarva-śubha-kriyā-sāmyam api pramādaḥ)."</p>
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<div id="LectureonSB32535BombayDecember41974_24" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="456" link="Lecture on SB 3.25.35 -- Bombay, December 4, 1974" link_text="Lecture on SB 3.25.35 -- Bombay, December 4, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.35 -- Bombay, December 4, 1974|Lecture on SB 3.25.35 -- Bombay, December 4, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the previous verse it is said, anyonyato bhāgavatāḥ prasajya sabhājayante mama pauruṣāṇi. Those who are devotees, they assemble together. Bodhayantaḥ parasparam. In the Bhagavad-gītā it is said, "They discuss about the glories of the Lord." Bodhayantaḥ parasparam. That is sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]). We have also discussed this. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ ([[Vanisource:SB 3.25.25|SB 3.25.25]]). When things are discussed about the Supreme Personality of Godhead amongst the devotees, it becomes a different thing than the discussion in the debating club of the nondevotees. The kṛṣṇa-kathā is not a subject matter for debating club. It is meant for the devotees. Without devotees, nobody can understand. The others who are not devotee, they simply waste their time in reading Bhagavad-gītā or Śrīmad-Bhāgavatam, such literature. They simply waste their time because these subject matters are for the devotees.</p>
<p>We have several times discussed this point that the so-called scholars, politicians, and philosophers, they read Bhagavad-gītā and comment in a different way. This is their foolishness. They cannot understand Bhagavad-gītā. It is not possible. My Guru Mahārāja used to say, "It is just licking the bottle of honey." Now you want honey. I give you one bottle, but you do not know how to taste it. You begin to lick up the bottle. Then what you will taste? If you think, "Here is the bottle of honey. Let me lick," you will not get any taste.</p>
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</div>
<div id="LectureonSB32544BombayDecember121974_25" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="464" link="Lecture on SB 3.25.44 -- Bombay, December 12, 1974" link_text="Lecture on SB 3.25.44 -- Bombay, December 12, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.44 -- Bombay, December 12, 1974|Lecture on SB 3.25.44 -- Bombay, December 12, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Or to preach. Anyone who has listened from right person, authority, about Bhagavad-gītā or Śrīmad-Bhāgavatam, about Kṛṣṇa or about Rāma, he would like to preach that. That is automatic, glorifying. That preaching is equal. That is called kīrtana. Kīrtana... Simply preaching, glorifying, or speaking about the Lord, that is also kīrtana. And performing kīrtana as we do here in the temple, with mṛdaṅga and karatāla, chanting, that is also kīrtana. Śukadeva Gosvāmī explained the Śrīmad-Bhāgavatam to Parīkṣit Mahārāja. So... And Parīkṣit Mahārāja simply listened to him carefully. This is śravaṇaṁ kīrtanam. The Parīkṣit Mahārāja is hearing, and Śukadeva Gosvāmī is performing kīrtana, describing all the glories of the Lord. That is kīrtana. So śrī-viṣṇoḥ śravaṇe parīkṣit, how one devotee became liberated by performing one item only. There are nine items of devotional service:</p>
:śravaṇaṁ kīrtanaṁ viṣṇoḥ
:smaraṇaṁ pāda-sevanam
:arcanaṁ vandanaṁ dāsyaṁ
:sakhyam ātma-nivedanam
:([[Vanisource:SB 7.5.23-24|SB 7.5.23]])
<p>So Parīkṣit Mahārāja simply listened, śravaṇam. He did not do other things. Still, he was liberated. And Śukadeva Gosvāmī, he simply chanted or described the glories of the Lord. He also became liberated. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane. Similarly, śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam. Pṛthu, Pṛthu Mahārāja, he was simply remembering. No, pṛthuḥ pūjane. And pāda-sevanam. Lakṣmī-devī, She simply gave massage to the Viṣṇu's lotus feet. And Arjuna, simply he made friendship. And Hanumānjī, he simply served the order of Lord Rāmacandra. Dāsyaṁ sakhyam ātma-nivedanam. Ātma-nivedanam, offering everything.</p>
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<div id="LectureonSB612734SuratDecember171970_26" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="646" link="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970" link_text="Lecture on SB 6.1.27-34 -- Surat, December 17, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.27-34 -- Surat, December 17, 1970|Lecture on SB 6.1.27-34 -- Surat, December 17, 1970]]: </span><div class="text"><p style="display: inline;">Revatīnandana: I have a question. One of my prabhus told me that you once said that your Guru Mahārāja said that Jesus Christ was a śaktyāveśāvatāra. Is that correct?</p>
<p>Prabhupāda: Yes. Because he said it, it must be correct. Muhammad also, śaktyāveśāvatāra. Śaktyāveśāvatāra means a living entity is especially empowered to preach the glories of the Lord. Lord Buddha is also śaktyāveśāvatāra. They are not ordinary human being. They are especially empowered personalities.</p>
<p>Devotee (1): Lord Buddha is not an incarnation?</p>
<p>Prabhupāda: Incarnation. Avatāra means incarnation.</p>
<p>Devotee (1): So that means incarnation also?</p>
<p>Prabhupāda: Yes. Śaktyāveśāvatāra means incarnation with special power.</p>
<p>Revatīnandana: It's stated in the Bhāgavatam that there are two kinds of incarnations. One is a plenary portion, and the other is an empowered living entity. They're both incarnations.</p>
<p>Devotee (1): I thought that Lord Buddha was supposed to be incarnation of Viṣṇu.(?)</p>
<p>Prabhupāda: Not viṣṇu-tattva. They are not viṣṇu-tattva. There are jīva-tattva and viṣṇu-tattva. The jīvas are sometimes... Just like Lord Brahmā. He is also not viṣṇu-tattva. Lord Śiva is between viṣṇu-tattva and jīva-tattva. So powers, energies of the Lord exhibited in different categories... The viṣṇu-tattva is full of the energy of the Supreme Personality of Godhead. Others, they are not full. And Kṛṣṇa is the fullest, ṣoḍaśa-kalāḥ. Kṛṣṇas tu bhagavān svayam. Ete cāṁśa, aṁśa. Aṁśa means partially present in Kṛṣṇa. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]).</p>
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<div id="LectureonSB6155LondonAugust131975_27" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="691" link="Lecture on SB 6.1.55 -- London, August 13, 1975" link_text="Lecture on SB 6.1.55 -- London, August 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.55 -- London, August 13, 1975|Lecture on SB 6.1.55 -- London, August 13, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So with whom associate? Now, Īśa. These are... Īśa means His name, His form, His attributes, His, so many things. You see? Nāma, rūpa, rasa—everything is Īśa. So this temple means to give chance to people for associating with Īśa, with Kṛṣṇa. So therefore, according to Vedic civilization, everyone is advised to go to the temple. Still people are going to the church, to the temple, to the mosque, to the synagogue. Why? Īśa-saṅgāt, īśa-saṅgāt, just to associate with God. That is the purpose. So if you actually search after Īśa, Kṛṣṇa, or God, you can get it. There is arrangement. Just like this temple. This temple, if you come, if you make association with this temple, immediately you will be benefited by hearing the glories of the Lord this, every subject matter pertaining to God. We are reading Bhāgavatam or Bhagavad-gītā. That is also Īśa. Because these are the words of Īśa, therefore, Īśa being absolute, there is no difference between His words and Him. Kṛṣṇa, five thousand years ago He spoke Bhagavad-gītā. That Bhagavad-gītā is the same Bhagavad-gītā which He spoke five thousand years ago, and it is not different from Kṛṣṇa because Kṛṣṇa is absolute. Whatever, His words, His form, His name, His quality, everything, His temple, His activities, His books—everything Īśa.</p>
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</div>
<div id="LectureonSB631215GorakhpurFebruary91971_28" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="720" link="Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971" link_text="Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971|Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore Yamarāja says, yasyehitaṁ na viduḥ: "They also tried to understand the Supreme Personality of Godhead. Such great personalities whose duration of life is so long, who are so advanced in the modes of goodness, they also try to understand the Supreme Personality of Godhead." Na viduḥ: "But they could not do so." And what to speak of us? It is said also that Ananta, He has got unlimited faces, Anantadeva...You have seen the picture, Viṣṇu... Holding over the head of Viṣṇu is Ananta. Ananta-śayyā. So Ananta, He has ananta hoods and ananta mouth and... Ananta means unlimited. And He is trying to chant the glories of the Supreme Personality of Godhead unlimitedly in unlimited time. Still, it is unfinished. Still, it is unfinished. So yasyehitaṁ na viduḥ. Why? If they are so much advanced, why they cannot? Spṛṣṭa-māyāḥ: "They are also contaminated by māyā." Spṛṣṭa-māyāḥ. Sattva-pradhānāḥ: "Their position in the platform of goodness, on the quality of goodness, that is very prominent, but they are not free from the contamination." Just like in this, our experience, a first-class brāhmaṇa, he is supposed a first-class man. But still there is contamination. At least this contamination is there: "Oh, I am a brāhmaṇa. I am brāhmaṇa. I am greater than all others. I am learned, and I know all the Vedas. I know what is what. I understand Brahman. Because brahma jānātīti brāhmaṇaḥ, so he knows. So all these qualities, first-class brāhmaṇa, but still he is contaminated because he is proud: "I am this. I am this." That is material identification. That is... He is not free from the material identification. And this proud, this pride, when increases, then there is falldown, which has caused this falldown of the brāhmaṇas of this age. Unnecessarily they became pride and tried to dominate over the other classes. And they saw... Gradually they degraded in their qualities, and they saw, "Why this class of men..." That is being protested still—who are known to be brāhmaṇas, they should go over everyone. "We are also qualified." Therefore, instead of cooperation there was misunderstanding, and the whole structure of Vedic society became dismantled. The whole Vedic society. They are simply now proud: "I am brāhmaṇa. I am kṣatriya."</p>
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</div>
<div id="LectureonSB632526GorakhpurFebruary181971_29" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="725" link="Lecture on SB 6.3.25-26 -- Gorakhpur, February 18, 1971" link_text="Lecture on SB 6.3.25-26 -- Gorakhpur, February 18, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.3.25-26 -- Gorakhpur, February 18, 1971|Lecture on SB 6.3.25-26 -- Gorakhpur, February 18, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And one should fast. One should be very much repentant. Then Kṛṣṇa is so kind. But he hasn't got to take to the prāyaścitta or, what is called, atonement system. A devotee hasn't got to do that. A devotee's sinful activities is excused, and if he is repentant, then he is again elevated to his original position. That is the verdict of all śāstras.</p>
<p>And here also the Yamarāja says that te me na daṇḍam arhanty atha yady amīṣāṁ syāt pātakaṁ tad api hanty urugāya-vādaḥ: "Even if he has committed some sinful activities, because he is chanting the glories of the Lord, his sinful activity is not taken into account—excused." Te deva-siddha-parigīta-pavitra-gāthā ye sādhavaḥ samadṛśo bhagavat-prapannāḥ. Bhagavat-prapannāḥ. How Yamarāja is eulogizing the devotees. Devotee is bhagavat-prapannāḥ. Bhagavat means to the Supreme Personality of Godhead. Prapannāḥ means fully surrendered. Bhagavat-prapannāḥ. The same thing is corroborated here. So just like Kṛṣṇa said, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi ([[Vanisource:BG 18.66 (1972)|BG 18.66]]), "I shall protect you from all sinful reaction," because there is declaration by the Supreme Personality of Godhead, therefore His servant, the executor of the criminal department, Yamarāja, he also says that te deva-siddha-parigīta-pavitra-gāthā ye sādhavaḥ samadṛśo bhagavat-prapannāḥ, that "A devotee who has fully surrendered to the Supreme Personality of Godhead, they are worshiped by devaloka, siddhaloka." The demigods also, they worship. They show full respect.</p>
<p>Now, Kṛṣṇa says that kāmais tais tair hṛta-jñānāḥ prapadyante anya-devatāḥ: ([[Vanisource:BG 7.20 (1972)|BG 7.20]]) "Those who are worshipers of the demigods, they are bewildered by their lusty desires."</p>
</div>
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<div id="LectureonSB752230LondonSeptember81971_30" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="728" link="Lecture on SB 7.5.22-30 -- London, September 8, 1971" link_text="Lecture on SB 7.5.22-30 -- London, September 8, 1971">
<span class="link">[[Vanisource:Lecture on SB 7.5.22-30 -- London, September 8, 1971|Lecture on SB 7.5.22-30 -- London, September 8, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Those who are worshiping other demigods, they are hṛta-jñānāḥ. Their knowledge is lost." That requires a very big explanation. So one thing is that you should never place or put the demigods on equal footing with the Supreme Personality of Godhead. That is a great offense.</p>
<p>So here it is said, śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). "To hear and chant about the glories of Lord Viṣṇu, the Supreme Personality of Godhead." Smaranam pada sevanam. Nine different types of devotional service. So śravaṇaṁ, hearing. If you simply hear, that is also devotional service. Just like you are all coming. If you simply hear Śrīmad-Bhāgavatam, Bhagavad-gītā, where there is description of the glories of the Lord, that is also devotional service. You don't require any education to read books or Vedic literature. Simply if you hear, śravaṇaṁ. Just like Parīkṣit Mahārāja. Parīkṣit Mahārāja, at the end of his life, he simply heard from Śukadeva Gosvāmī Śrīmad-Bhāgavatam seven days, and he became liberated. That is śravaṇaṁ. Either you execute all the nine different types of devotional service—</p>
</div>
</div>
<div id="LectureonSB752230LondonSeptember81971_31" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="728" link="Lecture on SB 7.5.22-30 -- London, September 8, 1971" link_text="Lecture on SB 7.5.22-30 -- London, September 8, 1971">
<span class="link">[[Vanisource:Lecture on SB 7.5.22-30 -- London, September 8, 1971|Lecture on SB 7.5.22-30 -- London, September 8, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Prahlāda Mahārāja was... Before his birth he was taught by Nārada Muni. Therefore naturally he was in devotional service. So he was executing, the boy. Devotional service... If one is devotee, he cannot sit down silently. He wants to preach God's glories to others, even at the risk of life, like Lord Jesus Christ did it. Even at the risk of life, he preached God consciousness. That is the duty of a devotee. Lord Nityānanda did it, Haridāsa Ṭhākura did it. There are many instances; a devotee risked even life for preaching glories of God. So Prahlāda Mahārāja also did that. He knew that "My father is nothing but a ferocious animal, Hiraṇyakaśipu." Even big, big demigods would be threatened by his red eyes. He was so powerful. Still, he was executing devotional service at the risk of life. And he was put to so many dangerous condition of life. Still, he did not give up. Then, if we try to understand Prahlāda Mahārāja's character... Now, at the present moment the teacher said that, naisargikīyaṁ matir asya rājan. "My dear king, your boy, this tendency of God consciousness, Kṛṣṇa consciousness, is by nature. We never taught him. Please don't be angry with us unnecessarily." Niyaccha manyum. "Please give up your anger." Niyaccha manyuṁ kad adāḥ sma mā naḥ. "Don't degrade us in that way."</p>
<p>So he was king. He could understand that the boy is... By nature he is doing that. Then he inquired, "Prahlāda, wherefrom you have learned this art of God consciousness, service?</p>
</div>
</div>
<div id="LectureonSB766NewVrindabanJune221976_32" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="757" link="Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976" link_text="Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976">
<span class="link">[[Vanisource:Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976|Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">People are so ignorant that they cannot understand what is the importance of this valuable human form of life. This is Prahlāda Mahārāja's instruction from the very beginning: durlabhaṁ mānuṣaṁ janma tad apy arthadam adhruvam. Kaumāra ācaret prājño dharmān bhāgavatan iha durlabhaṁ mānuṣaṁ ([[Vanisource:SB 7.6.1|SB 7.6.1]]). Just like these small children, they are being trained up in this bhāgavata-dharma, śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). Bhāgavata-dharma means hearing, chanting of the Supreme, glories of the Supreme Lord. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. Not for others. If somebody says, "Yes, I am hearing always in the telephone. I am doing business." No, not that kind of hearing. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. If you can contact Viṣṇu or His devotee, Vaiṣṇava, that is all right. Otherwise, you are simply wasting time. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam. Always, constantly thinking of Him. These are the bhakti ways. There are nine different processes prescribed in the śāstra: śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam pāda-sevanam arcanam... ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). This is arcanam, worshiping the Deity in the temple, this is called arcanam. The Lord is called arca-vigrahaḥ, arca-avatāra. He is also incarnation. Another incarnation, arca-avatāra. He's giving facility to the devotees to handle Him. If you do not get the opportunity to serve the Lord, how you can be perfect? So this arca-vigrahaḥ is Lord's incarnation to give facilities to people like us who cannot see God everywhere. For the neophyte devotees, it is essential to worship the Deity. But if we simply worship the Deity without hearing about the Lord, śravaṇaṁ kīrtanam—these things are essential—then the Deity worship will be a burden. At a certain point, it will be a burden, and gradually it will be neglected, and the whole thing will be spoiled. So both things should continue: bhāgavata-mārga and pañcarātriki-mārga. Deity worship is pāñcarātriki-vidhi, and bhāgavata-mārga is hearing, chanting, like that. Both of them should be accepted, parallel line.</p>
</div>
</div>
<div id="LectureonSB7912MayapurFebruary191976_33" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="816" link="Lecture on SB 7.9.12 -- Mayapur, February 19, 1976" link_text="Lecture on SB 7.9.12 -- Mayapur, February 19, 1976">
<span class="link">[[Vanisource:Lecture on SB 7.9.12 -- Mayapur, February 19, 1976|Lecture on SB 7.9.12 -- Mayapur, February 19, 1976]]: </span><div class="text"><p style="display: inline;">Dayānanda: "Therefore, although I am born in a demonic family, even still, without any doubt, I may offer prayers to the Lord as far as possible by me. Any person who is engaged in offering prayer and hearing glories of the Lord becomes purified from the material condition of life."</p>
<p>Prabhupāda:</p>
:tasmād ahaṁ vigata-viklava īśvarasya
:sarvātmanā mahi gṛṇāmi yathā manīṣam
:nīco 'jayā guṇa-visargam anupraviṣṭaḥ
:pūyeta yena hi pumān anuvarṇitena
:([[Vanisource:SB 7.9.12|SB 7.9.12]])
<p>This verse is given by Caitanya Mahāprabhu in another distinct form, ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). It doesn't matter where I am born. That is not important thing. Nīco, even one is very lowborn by breaks of nature... Nobody can guarantee where he'll take his birth. Karmaṇā daiva netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]]). I'll have to take my birth according to my fruitive activities, controlled by nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). We are all completely under the control of the laws of material nature, guṇa-visarga. So according to the quality or modes of material nature we associate, we create another body. There are many places this thing has been described in the Bhagavad-gītā. Māyayā, yantrārūḍhāni māyayā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati, bhrāmayan sarva-bhūtāni ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Just like that Jumnagar(?) Agarwal, that... He is now in the police custody. Now he is crying, "Save me, save me, save me." But nature's law is very strict. Daivī hy eṣā guṇamayī mama māyā duratyayā ([[Vanisource:BG 7.14 (1972)|BG 7.14]]). Once you have committed mistake, immediately nature's law reacts, and it is very difficult to come out of it. Daivī hy eṣā guṇamayī mama māyā duratyayā.</p>
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</div>
<div id="LectureonSB7943CalcuttaMarch231976_34" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="850" link="Lecture on SB 7.9.43 -- Calcutta, March 23, 1976" link_text="Lecture on SB 7.9.43 -- Calcutta, March 23, 1976">
<span class="link">[[Vanisource:Lecture on SB 7.9.43 -- Calcutta, March 23, 1976|Lecture on SB 7.9.43 -- Calcutta, March 23, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we are followers of mahājano yena gataḥ sa panthāḥ ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]]). Prahlāda Mahārāja is one of the mahājanas, out of the twelve mahājanas. There are also described, who are mahājana. Mahājano yena gataḥ sa panthāḥ. The indication is there. The question will be, "Who is mahājana?" So mahājana means... That is also stated in the Śrīmad-Bhāgavatam, svayambhūr nāradaḥ śaṁbhuḥ kapilaḥ kaumāro manuḥ prahlādaḥ ([[Vanisource:SB 6.3.20-21|SB 6.3.20]]). So Prahlāda Mahārāja is one of the mahājanas. So we are discussing Prahlāda Mahārāja's instruction and his character, his ability. This is Vaiṣṇava. Bhāgavata means the glories of the Lord, Bhagavān, and the glories of the devotees, both. There is no difference between Bhagavān and bhagavad-bhakta. There is no difference. But that does not mean, like Māyāvādī, that bhagavad-bhakta is also God. No. That is explained by Viśvanātha Cakravartī. Sākṣād dharitvena samasta-śāstrair uktaḥ **. Bhakta bhagavān, bhagavān bhakta. Vaiṣṇava, he is equally good like God. Sākṣād dharitvena samasta-śāstraiḥ. But he's so power... He's more than. Sometimes he's more powerful than Bhagavān. Just like materially, if somebody sees that "This Kṛṣṇa consciousness movement, Hare Kṛṣṇa movement, is now spread all over the world. Even Caitanya Mahāprabhu could not do it," that does not mean that I am great than Caitanya Mahāprabhu. This does not mean. We are servant. Kintu prabhor yaḥ priya eva tasya. Bhagavān keeps some work to be done by His devotee to give the credit to the devotee. This is Bhagavān. But the bhakta never takes the foolishness that he is Bhagavān or greater than Bhagavān. Nobody can be equal to Bhagavān; nobody can be greater than Bhagavān. This is all foolishness.</p>
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</div>
<div id="LectureonSB7thCantoCalcuttaMarch71972_35" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="867" link="Lecture on SB 7th Canto -- Calcutta, March 7, 1972" link_text="Lecture on SB 7th Canto -- Calcutta, March 7, 1972">
<span class="link">[[Vanisource:Lecture on SB 7th Canto -- Calcutta, March 7, 1972|Lecture on SB 7th Canto -- Calcutta, March 7, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the fact is that bhakti does not depend on such poverty or richness. That is to be understood. It is not that the poverty-stricken man will be a great devotee. No. That is also not a qualification. And it is also not a qualification that a very rich man can become devotee. No. Therefore, Caitanya Mahāprabhu suggests... Not the suggestion of Caitanya Mahāprabhu, it is in the Śrīmad-Bhāgavatam: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Sthāne sthitāḥ. You remain in your place, it doesn't matter. In your consideration whether you are rich or poor, it doesn't matter. You remain in your position. Sthāne sthitāḥ śruti-gatām. You simply give your oral reception. What is that oral reception? San-mukharitāṁ bhavadīya-vārtām. San-mukharitām: those who are devotees, from their mouth you try to understand the glories of the Lord. This is the first-class qualification. Not that to become rich or poor. Richness or poverty is no hampering. Because spiritual life is so great, so sublime, that is this ahaitukī hata. No material thing can check your spiritual progress. The only qualification you require, as Caitanya Mahāprabhu accepted when he was talking with Rāmānanda Rāya, he was prescribing one after another different processes. Karma, jñāna, yoga, dhyanavista, bhakti, so many things, and Caitanya Mahāprabhu was denying one after another, eho bāhya āge kaha, "This is not. This is external." He began from the varṇāśrama-dharma, because that is the beginning of civilization.</p>
</div>
</div>
<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
</div>
<div id="TheNectarofDevotionVrndavanaOctober201972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="8" link="The Nectar of Devotion -- Vrndavana, October 20, 1972" link_text="The Nectar of Devotion -- Vrndavana, October 20, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, October 20, 1972|The Nectar of Devotion -- Vrndavana, October 20, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Similarly, the devotional service, we have to execute with patience, with enthusiasm. Utsāhāt dhairyāt niścayāt tat-tat-karma-pravartanāt. We must be enthusiastic that we... "I shall engage myself very nicely in Kṛṣṇa consciousness movement." That is first qualification, enthusiastic. Dullness will not help you. You must be very enthusiastic. My Guru Mahārāja used to say, prāṇa ache yara sei hetu pracāra. A preacher can, a person can become a preacher if he has got life. A dead man cannot become a preacher. So you must be very enthusiastic that "I shall preach the glories of the Lord to my best capacity." It is not that one has to become very learned scholar to become a preacher. Simply it requires enthusiasm, "My Lord is so great, so kind, so beautiful, so wonderful. So I must speak something about my Lord." This is the qualification, enthusiasm. You may not know Kṛṣṇa very perfectly. It is not possible to know Kṛṣṇa very perfectly. Kṛṣṇa is unlimited. We cannot know Kṛṣṇa cent percent. That is not possible. But Kṛṣṇa reveals as far as possible you can understand. So if we are sincere servant of Kṛṣṇa, utsāhān, and if we serve patiently, then Kṛṣṇa reveals.</p>
<p>The example is given in this connection. Just like a girl is married. Generally, a girl wants a child. But if she wants a child immediately after marriage, that is not possible. She must wait. She must serve her husband nicely. Utsāhān dhairyāt tat-tat-karma-pravartanāt. Just like a faithful wife. Time will come she will become pregnant and she will have child. So niścayāt means... Just like the girl must know because she's married, because she has got a husband, that there must be a child. It is a fact. It may be little later. Similarly, when you have entered into devotional service, bhakti-yoga, bhakti-mārga, your success is assured, provided you are enthusiastic and patient. Not that "Immediately I want a child," "Immediately I become fully Kṛṣṇa consciousness and perfect." No. There may be so many imperfections.</p>
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</div>
<div id="TheNectarofDevotionBombayJanuary101973_1" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="24" link="The Nectar of Devotion -- Bombay, January 10, 1973" link_text="The Nectar of Devotion -- Bombay, January 10, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 10, 1973|The Nectar of Devotion -- Bombay, January 10, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The grammatical efficiency is secondary. Real thing is how much you are feeling for Kṛṣṇa. That is wanted. Nāmāny anantasya yaśo 'ṅkitāni yat śṛṇvanti gṛṇanti gāyanti sādhavaḥ.</p>
<p>So śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ ([[Vanisource:SB 1.2.17|SB 1.2.17]]). If we are sincerely hearing about Kṛṣṇa, this very first qualification, śravaṇaṁ kīrtanaṁ viṣṇoḥ. This society, we are holding classes, just to give opportunity to the people. We are not professional, that you come here and pay, then we continue, otherwise we stop. No. Our business is to distribute the glories of the Lord. Śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). Therefore it is recommended, satāṁ prasaṅgān mama vīrya-saṁvido ([[Vanisource:SB 3.25.25|SB 3.25.25]]). In sat-saṅga. Sat-saṅga means association of the devotees. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ. Just contrary to this, avaiṣṇava mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Those who are not vaiṣṇava, those who are not devotees, one should not hear from them. It is useless. It is useless, waste of time. Śravaṇaṁ na kartavyaṁ sarpocchiṣṭaṁ payo yathā. Just like milk touched by the lips of a serpent is poison. You cannot say it is milk, very nice. No. Because it is touched by the lips of the serpent it is useless. Similarly, as soon as a professional reciter or a avaiṣṇava reciter, without any realization, without being a devotee of the Lord cites, recites, that should not be heard. That is restricted by Sanātana Gosvāmī. Avaiṣṇava mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtaṁ śravaṇaṁ naiva kartavyam. Because you'll not derive any benefit. You go on hearing for thousand of years. Thousands of years, still you'll remain where you were in the beginning. But satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ ([[Vanisource:SB 3.25.25|SB 3.25.25]]). So this kathāḥ, hari-kathāḥ, kṛṣṇa-kathāḥ should be heard from devotees, in the association of devotees. Śṛṇvatāṁ sva-kathāḥ, then Kṛṣṇa will help. Kṛṣṇa, Kṛṣṇa is very intelligent, more intelligent than you. So He knows our heart, what for I am hearing, then He will help us.</p>
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</div>
<div id="TheNectarofDevotionVrndavanaOctober291972_2" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="26" link="The Nectar of Devotion -- Vrndavana, October 29, 1972" link_text="The Nectar of Devotion -- Vrndavana, October 29, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, October 29, 1972|The Nectar of Devotion -- Vrndavana, October 29, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: (reading) "...may be divided into two classes: one class may be for achieving a certain goal, and the other may be for avoiding some unfavorable circumstances. In Sanskrit these activities are called pravṛtti and nirvṛtti, positive and negative action. There are many examples of negative action. For example, a diseased person has to be cautious and take medicine in order to avoid some unfavorable illness. Those who are cultivating spiritual life and executing devotional service are always engaged in activity. Such activity can be performed with the mind or with the, with the body or with the mind. Thinking, feeling and willing are all activities of the mind, and when we will do something, the activity comes to be manifest by the gross bodily senses. Thus, in our mental activities, we should always try to think of Kṛṣṇa and try to plan how to please Him, following in the footsteps of the great ācāryas and the personal spiritual master. There are activities of the body, activities of the different senses, and activities of speech. A Kṛṣṇa conscious person engages his words in preaching the glories of the Lord. This is called kīrtana. And by his mind a Kṛṣṇa conscious person always thinks of the activities of the Lord as He is speaking on the Battlefield of Kurukṣetra or engaging in His various pastimes at Vṛndāvana with His devotees. In this way, one can always think of the activities and pastimes of the Lord. This is the mental culture of Kṛṣṇa consciousness."</p>
<p>Prabhupāda: So Kṛṣṇa consciousness is not inactivity. This we have discussed yesterday. Actually the activity is being influenced by the soul. But it is being expressed through intelligence, mind and body. The activities are coming from the spiritual platform, but because it is now contaminated by the material coverings, the activities are not very adjusted. Diseased activities. The thinking, feeling, and willing... This thinking, feeling, and willing now polluted on account of material coverings. Therefore we have to revert to the thinking, feeling, and willing by Kṛṣṇa consciousness. As it is explained here, that we shall always think of Kṛṣṇa's activities, we shall always feel for satisfying Kṛṣṇa, and we shall always will to enact as He desires.</p>
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</div>
<div id="TheNectarofDevotionVrndavanaNovember141972_3" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="43" link="The Nectar of Devotion -- Vrndavana, November 14, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 14, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 14, 1972|The Nectar of Devotion -- Vrndavana, November 14, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kīrtanīyaḥ, to chant the glories of the Supreme Personality of Godhead, there are so many impediments. You are experiencing that our only business is to chant Hare Kṛṣṇa mantra, but there are so many enemies also. There are many friends—we have got more friends than enemies; still, there are so many enemies also, criticizing. Therefore Caitanya Mahāprabhu predicted that this criticism would be there. Even when Caitanya Mahāprabhu was preaching this Hare Kṛṣṇa mantra... He was chanting Hare Kṛṣṇa mantra very loudly. Some brāhmaṇas from Navadvīpa, they lodged complaint to the magistrate, Kazi, that "This Nimāi Paṇḍita has discovered a new type of religion, chanting loudly Hare Kṛṣṇa. This is the period of, sleeping period of Nārāyaṇa, and He's chanting so loudly. So Nārāyaṇa will be disturbed and there will be so much catastrophe. So kindly stop this chanting Hare Kṛṣṇa loudly." And Kazi, he took steps. He first of all warned the disciples of Caitanya Mahāprabhu to stop chanting. But when Caitanya Mahāprabhu disregarded the order, then the, some constables came and broke the mṛdaṅgas. Then Caitanya Mahāprabhu started the civil disobedience movement. About one lakh of people, chanting Hare Kṛṣṇa mantra, reached the house of Kazi, and there was some compromise.</p>
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</div>
<div id="TheNectarofDevotionVrndavanaNovember141972_4" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="43" link="The Nectar of Devotion -- Vrndavana, November 14, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 14, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 14, 1972|The Nectar of Devotion -- Vrndavana, November 14, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yes. The position may be... That is also recommended by Caitanya Mahāprabhu: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Sthāne sthitāḥ. Sthāne sthitāḥ means position. You keep your position as brāhmaṇa, you keep your position as kṣatriya, or you keep your position as śūdra or vaiśya or brahmacārī. It doesn't matter. Sthāne sthitāḥ. Simply hear about the glories. Just like we are sitting here. There are brāhmaṇas, kṣatriyas, vaiśya, or śūdra. It doesn't matter. Everyone has got the privilege to hear about the glories of the Lord. And if we take up this business, sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ, prāyaśo 'jito 'pi jito asi tais tri-lokyām. Kṛṣṇa is known as Ajita, but... Ajita means who cannot be conquered. So He can be conquered by this process. When Rāmānanda Raya quoted this verse from Śrīmad-Bhāgavatam, jñāne prayāsam udapāsya namanta eva, so Caitanya Mahāprabhu confirmed it. Ya ihā haya: "It is very nice." So in this age, by the recommendation of śāstra, and confirmed by Caitanya Mahāprabhu, we should give chance to the people for hearing about the glories of the Lord. That is the program of Kṛṣṇa consciousness. We go everywhere and we give people the chance of hearing about the glories of the Lord, and gradually they become Kṛṣṇa conscious. This is, practically, we are feeling it. The recommendation given by Caitanya Mahāprabhu: īhā haya, this process. Satāṁ prasaṅgāt mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ.</p>
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<div id="TheNectarofDevotionCalcuttaJanuary311973_5" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="48" link="The Nectar of Devotion -- Calcutta, January 31, 1973" link_text="The Nectar of Devotion -- Calcutta, January 31, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Calcutta, January 31, 1973|The Nectar of Devotion -- Calcutta, January 31, 1973]]: </span><div class="text"><p style="display: inline;">Mādhavānanda: "The impersonalists desire to merge into the existence of the Supreme, but without keeping their individuality, they have no chance of hearing and chanting the glories of the Supreme Lord. Because they have no idea of the transcendental form of the Supreme Lord, there is no chance of their chanting and hearing of His transcendental activities."</p>
<p>Prabhupāda: The impersonalists take it, this chanting, as means to attain liberation. They do not know that the chanting is the, real chanting begins after liberation. Not that by chanting one reaches liberation. No. That's not a fact. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). Satatam. Satatam means after liberation also. This chanting will continue after liberation also. Not that after liberation chanting will finish. In the Bhagavad-gītā it is said, satatam. Satatam means after liberation also. Before liberation and after liberation. Therefore it is nitya. Nitya means it does not stop, never stops. Satataṁ kīrtayananto māṁ yatantaś ca, tuṣyanti ca ramanti ca. Dṛḍha-vratāḥ. So the, when you actually go to Goloka Vṛndāvana, the same chanting will go on before Kṛṣṇa. Chanting will never stop. Go on.</p>
<p>Mādhavānanda: "In other words, unless one is already beyond liberation, one cannot relish the transcendental glories of the Lord, nor can one understand the transcendental form of the Lord.</p>
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</div>
<div id="TheNectarofDevotionCalcuttaJanuary311973_6" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="48" link="The Nectar of Devotion -- Calcutta, January 31, 1973" link_text="The Nectar of Devotion -- Calcutta, January 31, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Calcutta, January 31, 1973|The Nectar of Devotion -- Calcutta, January 31, 1973]]: </span><div class="text"><p style="display: inline;">Mādhavānanda: " 'And what is the use for you of spiritual emancipation or liberation from material bondage? If you are always engaged in chanting the glories of the Supreme Lord and always relishing the nectar of the lotus feet of the Lord, then there is no necessity for any of these.' By this statement of Prahlāda Mahārāja it is clearly understood that one who takes pleasure in chanting and hearing the transcendental glories of the Lord has already surpassed all kinds of material benediction, including the results of pious activities, pious fruitive activities, sacrifices and even liberation from material bondage.</p>
<p>"Similarly, in the same Seventh Canto, Eighth Chapter, 39th verse, when the demigods are offering prayers to Lord Nṛsiṁha, Indra, the King of heaven, says, 'O Supreme One, these demons talk of our share of participation in the performance of ritualistic sacrifices, but simply by Your appearance as Lord Nṛsiṁha-deva You have saved us from terrible fears. Actually our shares in the sacrificial performances are due to You only because You are the Supreme Enjoyer of all sacrifices. You are the Supersoul of every living entity, and therefore You are the actual owner of everything. Long were our hearts always filled with fear of this demon, Hiraṇyakaśipu. But You are so kind towards us that by killing him, You have removed that fear from within our hearts and have given us the chance to place Your Lordship within our hearts again. For persons who are engaged in the transcendental loving service of Your Lordship, all the opulences which were taken away from us by the demons are counted as nothing. Devotees do not even care for liberation, not to speak of these material opulences. Actually we are not enjoyers of the fruits of sacrifices. Our only duty is to always be engaged in Your service, for You are the enjoyer of everything.' "</p>
<p>Prabhupāda: Go on.</p>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila2036784NewYorkDecember311966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="99" link="Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966" link_text="Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966|Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So what is that symptom? Symptom is that eternal and temporary. So avatāra, incarnation, comes to glorify the eternal existence of the Supreme Lord. So any avatāra, any incarnation, he comes to glorify that "There is spiritual kingdom, there is God, and I have come to reclaim you to back to Godhead, back to home." This is the symptom. So therefore, by that symptom, we accept Lord Jesus Christ as śaktyāveśa avatāra, or Hazrat Muhammad, he's also. Because these two religious leaders of the world, they preached about the glorification of the Supreme Lord. And they sacrificed everything for preaching the glories of the Lord. Therefore... And their influence and their followers, there are... These are the symptoms by which we can understand that Jesus Christ and Hazrat Muhammad was, were śaktyāveśa avatāras.</p>
<p>So far Buddha is concerned, he's also considered śaktyāveśa avatāra. He preached this nirvāṇa philosophy. Although he did not speak about God, because it is considered that he was himself God, but the people amongst whom he preached, they were mostly atheistic people; therefore he did not preach about God. But he did not deny also. He simply wanted to make extinction of this present worldly activities. That was, yes... Nirvāṇa. And he represented the sacrifice of renouncement. He..., you may remember that the Supreme Personality of Godhead, out of His six opulences, one opulence is renouncement. So Lord Buddha's life is renouncement. He was prince. He, he was in a very young time. He renounced the world and underwent severe penances. These are the symptoms by which we can understand that he's also śaktyāveśa avatāra. And the Bhagavad-gītā you'll find, yad yad vibhūtimat sattvaṁ mama tejo-'ṁśa-sambhavam. Anyone, not only Lord Buddha or others, but anyone, Lord, in the Bhagavad-gītā it is stated, anyone who has got some extraordinary power, uncommon power, he's to be considered vibhu.</p>
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<div id="LectureonCCMadhyalila2036784NewYorkDecember311966_1" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="99" link="Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966" link_text="Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966|Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, so far the principal śaktyāveśa avatāras are concerned, as mentioned by Lord Caitanya, now, what are the manifestation of opulences in each of these śaktyāveśa avatāras? He says that sanakādye, the Kumāras, the four Kumāras-Sanaka, Sanātana, Sananda, Sanat-kumāra—these four Kumāras, they were vastly learned, and they..., first they preached the philosophical way of understanding the Absolute Truth. Sanakādye. Later on, they become devoted, devotees, and they have got a sampradāya, or party, they are called Nimbārka-sampradāya. Sanakādye 'jñāna'-śakti. Now we have analyzed that the Supreme Lord has the opulence of knowledge, full knowledge. So these four Kumāras-kumāras means unmarried brahmacārīs—they were sons of Brahmā. Because in the beginning Brahmā begot so many sons, and each of them were asked to increase the population. Sanaka, Sananda, Sanātana, they were also requested by their father to increase population, but they refused. They said, "No, we are not going to be entangled in these material affairs. We shall remain kumāras, brahmacārī, and preach the glories of God," by which Brahmā was angry. And while he was angry, from his anger Rudra, Śiva, was produced, and Lord Śiva is therefore supposed to be son of Brahmā.</p>
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</div>
<div id="LectureonCCMadhyalila211349NewYorkJanuary41967_2" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="104" link="Lecture on CC Madhya-lila 21.13-49 -- New York, January 4, 1967" link_text="Lecture on CC Madhya-lila 21.13-49 -- New York, January 4, 1967">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 21.13-49 -- New York, January 4, 1967|Lecture on CC Madhya-lila 21.13-49 -- New York, January 4, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So for a living entity, a small living entity like us, we cannot know. The only thing is that, as stated in the Bhagavad-gītā, that satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ, tuṣyanti ca ramanti ca ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). The subject matter is so nice that the devotees who are engaged in Kṛṣṇa consciousness in the transcendental loving service, they like. And in the association of pure devotees these topics become palatable. There are many instances in the Bhāgavata also. When Śaunakādi Ṛṣi, sages headed by Śaunaka Muni, was hearing Śrīmad-Bhāgavatam by Sūta Gosvāmī, they also uttered this, vayaṁ tu na vitṛpyāma. "You are reciting about the glories of the Supreme Lord, His activities, so please continue. We are not yet satisfied. The subject matter is so nice that we want to more and more..." Svādu svādu pade pade. As you go on hearing and as you become purified... There is a very practical example: the sugar candy. Sugar candy is, by nature it is very sweet. But if you give it to a patient who is jaundiced, if you give, he will taste it, that he'll say that it is bitter. It is bitter. You will have practical exam... If you ask him what is the taste, he'll say bitter. Everyone knows that sugar candy is very sweet, but if you give to a patient suffering from jaundice, he'll say it is bitter. Similarly, the kṛṣṇa-kathā, the Lord's name, fame, quality, entourage, all these things are very sweet. To whom? Those who are liberated from this jaundice of materialism. For them it is very sweet. So as you feel sweetness of this Kṛṣṇa-kathā, you should know that you are becoming liberated from this material entanglement. The same thing: sugar candy is the only medicine for jaundice. Those who are suffering from jaundice, they are prescribed by physician to take sugar candy water in the morning. And by drinking that sugar candy water, gradually he feels the sweetness of sugar candy. That is the test that he is getting free from the disease. So similarly, Bhagavad-gītā or Śrīmad-Bhāgavatam or anything where the topics of the Supreme Personality of Godhead is discussed, if you feel it is interesting, that means you are getting out of the jaundice of this material disease. Yes. This is the test.</p>
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<div id="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
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<div id="LectureInitiationSeattleOctober201968_0" class="quote" parent="Initiation_Lectures" book="Lec" index="10" link="Lecture & Initiation -- Seattle, October 20, 1968" link_text="Lecture & Initiation -- Seattle, October 20, 1968">
<span class="link">[[Vanisource:Lecture & Initiation -- Seattle, October 20, 1968|Lecture & Initiation -- Seattle, October 20, 1968]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Just see. Go on reading. Yes, you read.</p>
<p>Madhudviṣa: "The ten offenses to avoid while chanting the mahā-mantra. Number one: Blaspheming the Lord's devotee."</p>
<p>Prabhupāda: Now just try to understand. Any devotee of Lord should not be blasphemed. It doesn't matter in any country. Just like Lord Jesus Christ, he is a great devotee. And even Muhammad, he's also a devotee. It is not that because we are devotee and they are not devotee. Don't think like that. Anyone who is preaching the glories of God, he is a devotee. He should not be blasphemed. You should be careful. Then?</p>
<p>Madhudviṣa: "Number two: Considering the Lord and other demigods on the same level or assuming there are many Gods."</p>
<p>Prabhupāda: Yes. Just like there are many nonsense, they say that demigods... Of course, you have no affairs with demigods. Vedic religion there are hundreds and thousands of demigods. Especially it is going on that either you worship Kṛṣṇa or Lord Śiva or Kali, the same thing. This is nonsense. You should not, I mean to, place on the same level with the Supreme Lord. Nobody is greater than Lord. Nobody is equal than the Lord. So this equality should be avoided. Then?</p>
<p>Madhudviṣa: "Number three: Neglecting the orders of the spiritual master."</p>
<p>Prabhupāda: Yes. Spiritual master's order should be as your life and soul. Then everything will be clear. Then?</p>
<p>Madhudviṣa: "Number four: Minimizing the authority of the Vedas."</p>
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</div>
<div id="LectureInitiationSeattleOctober201968_1" class="quote" parent="Initiation_Lectures" book="Lec" index="10" link="Lecture & Initiation -- Seattle, October 20, 1968" link_text="Lecture & Initiation -- Seattle, October 20, 1968">
<span class="link">[[Vanisource:Lecture & Initiation -- Seattle, October 20, 1968|Lecture & Initiation -- Seattle, October 20, 1968]]: </span><div class="text"><p style="display: inline;">Madhudviṣa: Seven? "Instructing the holy name to the unfaithful."</p>
<p>Prabhupāda: So, one who has no faith that the name of the Lord and the Lord Himself the same, there is no difference, one should not be instructed about the glories of the Lord. He should be instructed to understand, but if he's unable to understand, then he should not be initiated. He should require some time to understand. But you should always remember that nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ: ([[Vanisource:CC Madhya 17.133|CC Madhya 17.133]]) Kṛṣṇa and Kṛṣṇa's name nondifferent. As soon as you chant Hare Kṛṣṇa, that means Kṛṣṇa is dancing on your tongue. You should be careful in that way. Just like if Kṛṣṇa... As you offer so much respect to your spiritual master as soon as he's present, so if Kṛṣṇa is present on your tongue, how much careful you should be. So you should always know that Kṛṣṇa is there. Kṛṣṇa is always everywhere. God is everywhere, but we have no realization. But this particular chanting, as soon as chant holy name, that means you must know. So by associating with Kṛṣṇa you become purified. Śṛṇvatāṁ sva-kathāḥ. Just like associating with fire you become warm, similarly, associate with Kṛṣṇa means you become purified. Gradually you become spiritualized. No more material. Finished. This is the process. Then?</p>
<p>Madhudviṣa: "Number eight: Comparing the holy name to material piety."</p>
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</div>
<div id="InitiationLectureBostonDecember261969_2" class="quote" parent="Initiation_Lectures" book="Lec" index="21" link="Initiation Lecture -- Boston, December 26, 1969" link_text="Initiation Lecture -- Boston, December 26, 1969">
<span class="link">[[Vanisource:Initiation Lecture -- Boston, December 26, 1969|Initiation Lecture -- Boston, December 26, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">God's position is that, that the yogis, they are trying to capture God by meditation. And demigods like Brahmā, Lord Śiva and others, they are offering Vedic prayers. And the Sāma Veda is always singing the glories of the Lord. The Lord is so exalted, so pure. So if you have to reach Kṛṣṇa, you must be pure, cent percent pure. And that is not very difficult. This ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). Chant Hare Kṛṣṇa and you become purified, purified, more, more, more, more. And day will come when you find that you are completely pure from all material contamination and you become eligible to enter into the kingdom of God, and that makes a solution of all problems.</p>
<p>So it is so nice. Always remember this, that "We have taken the best in the whole creation of the Lord, Kṛṣṇa consciousness." Do not try to adulterate it. Keep it pure, and your life will be successful. This is an opportunity, this human form of life, this particular type of tongue which you can use. In other type of tongues you can chew, you can taste the blood and the flesh, and so many things. But you cannot chant Hare Kṛṣṇa. But here is a tongue given by God. You can utilize it for chanting Hare Kṛṣṇa. Don't miss this opportunity. That chewing facility, tasting facility, you'll get even in cat's life, dog's life. But this chanting facility you'll not get. This is in this life, human form of life. So don't misuse it. Chant Hare Kṛṣṇa regularly and be happy.</p>
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</div>
<div id="InitiationSriRangaRomaharsanaSridharaDasasLosAngelesJuly31970_3" class="quote" parent="Initiation_Lectures" book="Lec" index="25" link="Initiation Sri Ranga, Romaharsana, Sridhara Dasas -- Los Angeles, July 3, 1970" link_text="Initiation Sri Ranga, Romaharsana, Sridhara Dasas -- Los Angeles, July 3, 1970">
<span class="link">[[Vanisource:Initiation Sri Ranga, Romaharsana, Sridhara Dasas -- Los Angeles, July 3, 1970|Initiation Sri Ranga, Romaharsana, Sridhara Dasas -- Los Angeles, July 3, 1970]]: </span><div class="text"><p style="display: inline;">Devotee: Blaspheming the Lord's devotee?</p>
<p>Prabhupāda: Yes. Those who are engaged in preaching the glories of the Lord, they should never be defamed. That is the greatest offense. Then next?</p>
<p>Devotee: Considering the Lord and the demigods on the same level.</p>
<p>Prabhupāda: Yes. Those who are impersonalists, they think that "After all, the Absolute Truth is void or impersonal. So we can imagine any form." The Māyāvādī philosopher says, sādhakānām hitarthaya brahmaṇo rūpaḥ kalpanaḥ. "Brahman, the Supreme Absolute Truth, He is formless, but because we cannot concentrate our mind in the formless, therefore let us imagine any form we like, and that will make me advance." This is not the philosophy. The Absolute Truth, Supreme Personality of Godhead, He has His form and He is not equal, nobody is equal to Him. So according to Vedic literature, you cannot put Viṣṇu-tattva even on the equal footing with Brahmā and Śiva. His position, Viṣṇu-tattva, is mahato mahīyān. He's the greatest of the greatest. So this is offense. There are many Māyāvādī philosophers, they say "You can chant any name, either Kṛṣṇa or Kali or Durgā or..." And another mission says, "Any nonsense name you can chant. That doesn't matter." But our Vedic śāstra, scripture, does not say that. It is said, harer nāma. Not any other name. Harer nāma. only the name of Hari. Śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). To hear and chant about whom? Viṣṇu. It is clearly stated there. So we have to chant Viṣṇu name, we have to chant Harer name, Hari and Viṣṇu, Kṛṣṇa. They're the same. So this is my... You should not misguide yourself by thinking that "Any name will do." No.</p>
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</div>
<div id="InitiationsandLectureSannyasaInitiationofSudamadasaTokyoApril301972_4" class="quote" parent="Initiation_Lectures" book="Lec" index="44" link="Initiations and Lecture Sannyasa Initiation of Sudama dasa -- Tokyo, April 30, 1972" link_text="Initiations and Lecture Sannyasa Initiation of Sudama dasa -- Tokyo, April 30, 1972">
<span class="link">[[Vanisource:Initiations and Lecture Sannyasa Initiation of Sudama dasa -- Tokyo, April 30, 1972|Initiations and Lecture Sannyasa Initiation of Sudama dasa -- Tokyo, April 30, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We have to follow the formality. And this tridaṇḍī sannyāsa, this daṇḍa, rod, is consisting of four rods. Three rods means the body, mind... Karmaṇā manasā vācā. Karmaṇā means working; manasā, by thinking; vācā, by talking. Everything should be for Kṛṣṇa. And there is another rod that is the living entity. So within this packet there are four rods, symbolizing mind, body, and words. Word is very important thing. Now preaching will be through words, by presenting words. Vaikuṇṭha guṇanuvarṇane. Vacāṁsi vaikuṇṭha-guṇānuvarṇane. Sa vai manaḥ kṛṣṇa padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane ([[Vanisource:SB 9.4.18-20|SB 9.4.18]]). Vacāṁsi, our talks should be always engaged in describing the glories of the Lord. That is the proper use of our talking. Otherwise, there are frogs also, they are vibrating, "kakaka, kakaka, kakaka, kakaka." That kind of vibration is simply inviting death. You know in every country there are frogs, especially in rainy season they enjoy. They think, "We are now enjoying life," by "kakaka kakaka." So the result is that the snake, in the darkness they cannot see where is the frog, but by the sound he can understand, "Here is a frog," and he comes and swallows it. So our, this talking, nonsense talking whole day and night—in the assembly, in the conference, in the business, in so many ways we are talking, "kakaka, kakaka"—the result is that we are inviting death very soon. But if we chant Hare Kṛṣṇa mantra or engage our talking for glorifying the Lord, then death cannot touch. Death cannot touch means we are making our way to become immune from death. That is confirmed in the Bhagavad-gītā: tyaktvā dehaṁ punar janma naiti mām eti kaunteya ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). Those who are talking nonsense, they will have to accept some sort of body, either human body or animal body or tree body or demigod's body. He has to take any body. But those who are talking of Kṛṣṇa always, to understand Kṛṣṇa and to make others to understand Kṛṣṇa, they are not going to do that. For them, janma karma me divyaṁ yo jānāti tattvataḥ. Who will preach unless one knows Kṛṣṇa, why He appears, janma, why He disappears, janma karma, why He works in the warfield of battle, battlefield of Kurukṣetra, karma?</p>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="TownHallLectureAucklandApril141972_0" class="quote" parent="General_Lectures" book="Lec" index="108" link="Town Hall Lecture -- Auckland, April 14, 1972" link_text="Town Hall Lecture -- Auckland, April 14, 1972">
<span class="link">[[Vanisource:Town Hall Lecture -- Auckland, April 14, 1972|Town Hall Lecture -- Auckland, April 14, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there is no scarcity if we believe in Kṛṣṇa. If Kṛṣṇa is the Supreme Personality of Godhead, then there will be no scarcity. Actually there is no scarcity. You have been already informed that we have got ninety-five centers and we are spending seventy to eighty thousand dollars per month. But we have no fixed-up income. We are traveling all over the world with party. You can imagine. This is very expensive job. But Kṛṣṇa is supplying us all our necessities. Why not? If you are serving for the Supreme Personality of Godhead, why He will not supply you? Kṛṣṇa is supplying food to everyone, those who are not devotees, and why not to the devotees? What we have done? Those who have denied the existence of God, they are also being fed by Kṛṣṇa, or God. And we are preaching the glories of God. Why we shall be in want? That is not possible. And actually we are not. So this is not very important subject matter. Therefore Kṛṣṇa says, automatically, if you take care of the spiritual side of your existence, the material side of your existence will be automatically taken care, automatically. Therefore Kṛṣṇa says, gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ([[Vanisource:BG 2.11 (1972)|BG 2.11]]). The so far the body is concerned, either it is dead... Dead, so far dead body is concerned, everyone knows that now it is useless. But even the living body's function, that is also useless. Because, after all, it is useless. It is useful so long the spirit soul is there. Therefore the spirit soul is important, not this body. So actual knowledge means to understand what is the spirit soul, what is its nature, what is its necessity, how it is living, what is the ultimate goal. So many things are there. But unfortunately, there is no educational institution. We are trying with little effort to give this education to the people. It is essential because Kṛṣṇa says, gatāsūn agatāsūṁś ca. So far material part of our existence is concerned, there are so many institutions or so many government. They are taking... Just like take, for example, hospital. There are hundreds and thousands of hospital, but where is the hospital for treating the spirit soul? They have no knowledge. They have no knowledge even, what to speak of hospital. This is the hospital. This Kṛṣṇa consciousness temple is the hospital for the diseased spirit soul. And everyone is diseased. Come to this hospital. We shall take care of you and cure your material disease.</p>
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<div id="LectureatUpsalaUniversityFacultyStockholmSeptember71973_1" class="quote" parent="General_Lectures" book="Lec" index="140" link="Lecture at Upsala University Faculty -- Stockholm, September 7, 1973" link_text="Lecture at Upsala University Faculty -- Stockholm, September 7, 1973">
<span class="link">[[Vanisource:Lecture at Upsala University Faculty -- Stockholm, September 7, 1973|Lecture at Upsala University Faculty -- Stockholm, September 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So if you chant the holy name of God, it doesn't matter, if it actually meaning... Just like "water." Water, if somebody says jala, he means water. If somebody says "water," he means water. If somebody says pāni, he means water. So actually, if the word you use as the name of God, if it's actually real name of God, then by chanting that holy name, you realize God. Therefore tongue is the beginning of realization. Sevonmukhe hi jihvādau (Brs. 1.2.234). As well as controlling the tongue, we have to spiritualize the tongue. If you keep the tongue materialized, then it is defective. So two things are done by the tongue: tasting foodstuff and chanting the glories of the Lord. If we engage our tongue in this way... Foodstuff means..., our process is to offer foodstuff to the Lord and the remnants of foodstuff we eat, prasāda. So this is one process, this is one business of the tongue. And another business of the tongue is to chant the holy name of the Lord. So in this way, if you engage your tongue in the service of the Lord, then gradually your realize. You cannot realize, but God reveals Himself, what He is. So Vedic knowledge means to realize God. That is ultimate aim of Vedic knowledge. And here, Bhagavad-gītā, He's revealing Himself to Arjuna, because he's a devotee. So if we take the words of Arjuna, then we also realize God. This is the process.</p>
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<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
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<div id="PhilosophyDiscussiononSorenAabyeKierkegaard_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="11" link="Philosophy Discussion on Soren Aabye Kierkegaard" link_text="Philosophy Discussion on Soren Aabye Kierkegaard">
<span class="link">[[Vanisource:Philosophy Discussion on Soren Aabye Kierkegaard|Philosophy Discussion on Soren Aabye Kierkegaard]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Purport.</p>
<p>Hari-śauri: The group of transcendentalists who follow the path of the inconceivable, unmanifested, impersonal feature of the Supreme Lord are called jñāna-yogīs, and persons who are in full Kṛṣṇa consciousness, engaged in devotional service to the Lord, are called bhakti-yogīs. Now, here the difference between jñāna-yoga and bhakti-yoga is definitely expressed. The process of jñāna-yoga, although ultimately bringing one to the same goal, is very troublesome, whereas the path of bhakti-yoga, the process of being in direct service to the Supreme Personality of Godhead, is easier and is natural for the embodied soul. The individual soul is embodied since time immemorial. It is very difficult for him to simply theoretically understand that he is not the body. Therefore, the bhakti-yogī accepts the Deity of Kṛṣṇa as worshipable because there is some bodily conception fixed in the mind, which can thus be applied. Of course, worship of the Supreme Personality of Godhead in His form within the temple is not idol worship. There is evidence in the Vedic literature that worship may be saguṇa and nirguṇa—of the Supreme possessing or not possessing attributes. Worship of the Deity in the temple is saguṇa worship, for the Lord is represented by material qualities. But the form of the Lord, though represented by material qualities such as stone, wood, or oil paint, is not actually material. That is the absolute nature of the Supreme Lord.</p>
<p>A crude example may be given here. We may find some mailboxes on the street, and if we post our letters in those boxes, they will naturally go to their destination without difficulty. But any old box, or an imitation, which we may find somewhere, which is not authorized by the post office, will not do the work. Similarly, God has an authorized representation in the Deity form, which is called arca-vigraha. This arca-vigraha is an incarnation of the Supreme Lord. God will accept service through that form. The Lord is omnipotent and all-powerful; therefore, by His incarnation as arca-vigraha, He can accept the services of the devotee, just to make it convenient for the man in conditioned life.</p>
<p>So, for a devotee, there is no difficulty in approaching the Supreme immediately and directly, but for those who are following the impersonal way to spiritual realization, the path is difficult. They have to understand the unmanifested representation of the Supreme through such Vedic literatures as the Upaniṣads, and they have to learn the language, understand the nonperceptual feelings, and they have to realize all these processes. This is not very easy for a common man. A person in Kṛṣṇa consciousness, engaged in devotional service, simply by the guidance of the bona fide spiritual master, simply by offering regulative obeisances unto the Deity, simply by hearing the glories of the Lord, and simply by eating the remnants of foodstuffs offered to the Lord, realizes the Supreme Personality of Godhead very easily.</p>
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Glories of the Lord (Conversations)

2018-06-21T09:34:25Z

LindaDo:

Glories of the Lord (CC and Other Books)

2018-06-21T09:34:12Z

LindaDo:

Glories of the Lord (BG)

2018-06-21T09:33:37Z

LindaDo: